Chapter 8: Muktzah in the Shabbos kitchen

Introduction: The laws of Muktzah is one of the most lengthy, detailed and complex sections of laws within the laws of Shabbos. It is beyond the scope of this chapter, and beyond the purpose of this book which deals specifically with the Shabbos kitchen, to delve into all the detailed laws of Muktzah. Rather, in this chapter we will deal with specifically common scenarios that relate to the laws of Muktzah which occur in the kitchen. For a full grasp in the laws of Muktzah, and a greater understanding of the laws brought here in this chapter, please refer to our corresponding volumes which contains a full digest on the subject of Muktzah.

1. The general rules of Muktzah:

A. Background of the prohibition:

Our sages decreed that one may not move certain items on Shabbos in their usual way. There are different categories of Muktzah, each having their own set of laws.

The reason:[1] Our Sages decreed that one may not move certain items on Shabbos in their usual way because of the following reasons: 1) Being that Shabbos is a day of rest, if one were allowed to move things around he could become too involved in the moving thus finding no rest. 2) One may come to carry the items that he is holding from a private to a public domain. 3) For those people who don’t work, if they acted on Shabbos just like they did during the week, their Shabbos wouldn’t be recognizable.

The meaning of the word and cause for the various categories: The word Muktzah simply means set aside, and refers to an item that is off one’s mind on Shabbos. The reason for why the item is off one’s mind is what differentiates between the different types of Muktzah, of which a number of categories exist.[2] Some[3] of the Muktzah categories are completely forbidden to be moved, while other categories are permitted to be moved under certain circumstances.

Touching Muktzah blemishes one’s soul: In Tanya Chapter 46 Admur states that moving Muktzah blemishes the soul of all Jews. The deep concentration that Admur invested in writing the laws of Muktzah:[4] “Admur had veins bulging out of his skull in writing all the deep Sevaros of the laws of Muktzah”

B. The Muktzah categories and their law:

1. MMC”K-Muktzah Machmas Chisaron Kis:[5] Any vessel which is designated for a use which is forbidden one Shabbos, and one is particular not to use it for any other use, is defined as MMC”K and may never be moved on Shabbos in its regular way, not L’gufo (to use), or Limkomo (for its space), and certainly not L’atzmo (to save from possible damage).
2. MM”G-Muktzah Machmas Gufo:[6] Any item which does not have the legal status of a Keli/vessel is considered MM”G and thus may not be moved with ones hands for any purpose on Shabbos. This applies even if one has found a use for this object, and even if one wants to use its space. However, an item which does have the legal status of a vessel is not Muktzah.
3. Keli Shemilachto LeIssur:[7] Any item which is designated specifically for a use that is forbidden to do on Shabbos [and one is not particular against using it for other purposes], may be moved if a Jew needs to use it on Shabbos for a permissible matter or if he needs to use the space that the object is resting on. However, one may not move it casually, for no particular reason. Likewise, it is forbidden to move it in order to protect it from possible damage.
4. Keli Shemilachto Leheter: Any item which has a use specified for permissible matters, even if it’s specified as well for forbidden matters[8], [is not Muktzah[9] 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 pottery[10], for no need at all.[11] This however is with exception to food, books that are permissible to read, [clothing, and jewelry[12]] which one may move for even no need at all.[13] 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.[14]

• Legufo: Refers to moving an item for the need of using it.
• Lemikomo: Refers to moving an item for the need of using the space under it.
• Leatzmo: Refers to moving an item in order to save it from damage.

C. Shinuiy-Moving Muktzah in an unusual manner:[15] 

All Muktzah objects are permitted to be moved in an unusual manner (shinui), which is defined as moving it with any body part other than one’s hands. Thus, one may move Muktzah with one’s feet, elbow, back of hands, body, and by blowing it. It is permitted to move Muktzah with a Shinuiy for any purpose, even to save the item from damage, and certainly for the sake of freeing up the space that the Muktzah is on. Nonetheless, even with a Shinuiy, it is forbidden to delay or hold the Muktzah without limit and one must put it down as soon as he reaches his destination.

Examples of unusual manners of moving Muktzah: The following are defined as unusual manners of moving and may thus be used to move all Muktzah items on Shabbos for any purpose:

1. It is permitted to move Muktzah with one’s body.[16]
2. It is permitted to move Muktzah with one’s feet while walking.[17]
3. It is permitted to move Muktzah with one’s elbow, and the like.[18]
4. It is permitted to move Muktzah by blowing it [although not for the sake of separating it from another item due to the Borer prohibition].[19]

D. Using a non-Muktzah item to move a Muktzah item:[20]

One cannot use a non-Muktzah item to move a Muktzah item. Thus one may not use a knife and the like to move a Muktzah item.

 

E. Removing an item from on top of a Muktzah item:[21]

It is permitted to remove a non-Muktzah item that is resting on top of something Muktzah[22], even if this will cause the Muktzah item to shake.[23]

 

2. Muktzah foods:[24]

The most pertinent Muktzah law in the Shabbos kitchen is with no doubt the laws relating to Muktzah foods. Certain foods in our pantry closet, fridge, and freezer, may be defined as Muktzah and hence may not be moved in the regular way on Shabbos for any purpose, including for the purpose of getting to an item that is not Muktzah.

Organizing the Muktzah foods that are within the fridge freezer and pantry closet before Shabbos: Accordingly, it is imperative prior to Shabbos for one to organize and arrange his fridge, freezer, and pantry closet, to not have Muktzah foods positioned in an area that will need to be moved over Shabbos in order to reach other foods that are behind them. For example, all frozen raw meat, raw fish, raw chicken, and flour and raw legumes, are to be placed in the back of the freezer or by the freezer door, in a way that they will not block non-Muktzah foods that one may desire to eat on Shabbos, such as ice pops, and frozen bread or Challah.

Removing a Muktzah food in order to get to a food that is behind it: As stated above, it is forbidden to remove a Muktzah food on Shabbos even for the sake of reaching a non-Muktzah food that is behind it. Thus, if one has Muktzah foods in his fridge, or freezer, or pantry closet which are blocking one from reaching other foods that he wants on Shabbos, he is to retrieve the desired food in a way that circumvents touching and moving the Muktzah food. If this is not possible, then one may remove the Muktzah food using an irregularity, such as by using his elbows or back of his hands, as explained in Halacha 1C, and then retrieve the desired food and then replace the Muktzah food back to its area using an irregularity.

List of Muktzah Foods that may not be moved [regularly] for any purpose:

The general rule is that any food which is not currently edible for humans and is not designated to be eaten by animals, is considered Muktzah on Shabbos.[25] This applies whether the food is inevitable due to Kashrus reasons, or spoilage, or due to the food being raw. The following are the details of the various categories:

A. Inedible Foods:

Raw foods that need cooking to become edible:[26] Any raw food which is not commonly eaten until after it is cooked is considered Muktzah on Shabbos, and cannot be moved in its regular way for any purpose. This includes the following foods:

1. Flour.[27]
2. Dough
3. Raw Potatoes
4. Raw legumes. However, raw five grains of wheat, spelt, barley, rye, oats, are not Muktzah.[28]
5. Raw beans
6. Raw Rice
7. Raw Pasta
8. Raw meat.[29]
9. Raw Poultry.[30]
10. Raw fat.[31]
11. Raw fish excluding herring [and Sushi].[32]

Unripe fruits and vegetables:[33] Foods which one set aside from being used in order to further develop or ripen, are nevertheless not Muktzah. [If, however, the fruit or vegetable is so unripe that it is completely inedible, then seemingly it is Muktzah.[34]]

Spoiled foods: All foods which have spoiled to the point that they are no longer edible for humans are considered Muktzah on Shabbos. If, however, the food is still edible for animals, then if one owns such an animal, for such an animal is owned by other people in the vicinity, then the food is not considered Muktzah.[35]

Animal foods:[36] All foods which are designated to be eaten by animals are not considered Muktzah on Shabbos even if the food is inedible to humans, so long as one owns such an animal [i.e. a pet] or the animal is commonly[37] raised by others in one’s neighborhood. [However, street animals, and wild animals in the woods, are not taking into account in this regard.[38] Likewise, animals which are not commonly raised as pets in one’s neighborhood are not taken into account, unless one personally owns one.[39]] Thus, pet food is not Muktzah on Shabbos if one owns a pet which eats such food, or such a pet is commonly owned by others in one’s neighborhood.

Q&A on raw foods Is a raw egg Muktzah? Raw eggs are not Muktzah.[40] If, however, they have a chick inside then they are Muktzah.[41]   Is a raw and hard avocado Muktzah? The Piskeiy Teshuvos writes that it is not Muktzah. However, Rav Trebodovitch writes in his Sefer that it is Muktzah.   Are raw foods Muktzah on Yom Tov? Any food that may be prepared on Yom Tov is not Muktzah.[42] This would as well apply to frozen items on Shabbos or Yom Tov, which although not edible in their frozen state, can become edible through melting it and would therefore not be Muktzah.    Are foods which are in the midst of the pickling process considered Muktzah?[43] No as they are nevertheless still fit to be eaten in times of need. If one’s freezer has lost electricity, may the raw meat be moved to another freezer?[44] In a case of great loss one may be lenient to move the frozen meats and fish into another freezer.   Is a frozen food which can only be eaten when it defrosts considered Muktzah?[45] No. However this only refers to a food which is edible in its defrosted state without requiring cooking.   Are non-edibles due to lack of being cooked considered MM”G when belonging to a non-Jew?[46] Some Poskim[47] rule that all raw items of a gentile are not Muktzah for a Jew. Others[48] rule it is Muktzah for a Jew.  Practically one is to be stringent unless it is a pressing circumstance or for the need of a mitzvah, such as a Bris.[49]   Are raw foods which one began cooking right before Shabbos in a permitted way[50] considered Muktzah until they are ready?[51] They are not considered Muktzah even when still raw and on the fire.[52] [However, it is forbidden to mix the pot or remove and return it due to the cooking prohibition-see the laws of Chazara and Cooking] Q&A on animal food If a certain inedible food is edible for a commonly found animal, but due to lack of an Eiruv one is not able to feed the animal that food on Shabbos, does the food become Muktzah?[53] No, the food is not Muktzah, as since the food is edible for the animal it retains its food status.

B. Non-Kosher foods- Inedibility due to Kashrus reasons:[54]

Any food which is forbidden to be eaten on Shabbos, whether Biblically or Rabbinically, and is not designated to be given or sold to gentiles[55] or to be fed to domestically raised animals[56] in the vicinity[57], or is forbidden in benefit[58], is Muktzah. This applies even if the food will become permitted to be eaten after Shabbos.[59] This includes the following foods:

1. Tevel.[60] Tevel is MMG also on Yom Tov.[61]
2. Stam Yayin.[62]
3. Chameitz on Pesach.[63]
4. Milk that was milked on Shabbos.[64]
5. An egg that was laid on Shabbos.[65]
6. Juices that flowed on Shabbos from fruits[66] [that are designated to be juiced, with exception of olives and grapes that even when not designated to be juiced their liquids are forbidden[67]].
7. Arla fruits.
8. Kilayim of a vineyard.
9. Teruma
10. Terumas Maaser.
11. Challah that was separated for Hafrashas Challah.
12. Bread or Matzah in Eretz Yisrael that one hasn’t removed Challah from.
13. Fruits that fell, or questionably fell, off a tree on Shabbos.[68] Likewise, fruits that were removed from a tree by a gentile on Shabbos, are Muktzah.[69]
14. Meat cooked with milk.

• Chadash grains and foods are not Muktzah on Shabbos, even in Eretz Yisrael.[70]
• Wine for a Nazir is not Muktzah on Shabbos, even for the Nazir.[71]
• Food on Yom Kippur is not Muktzah.[72]

Q&A on non-Kosher foods Are the non-Kosher foods of a gentile considered Muktzah? If the food is forbidden in benefit, then it is Muktzah for all Jews.[73] Some write that the Tevel of a gentile is not Muktzah.[74] If the food is permitted in benefit then seemingly it is not Muktzah being that it is fit to be eaten by the gentile owner in its current state.[75]   Is food with a Hechsher that one does not rely upon considered Muktzah?[76] No as they are fit to be eaten by those which do rely on this Hechsher. Furthermore even if they do not at all contain a Hechsher they are not Muktzah as they are fit to be given to a gentile.   Is Kitniyos Muktzah for Ashkenazim on Pesach? Some Poskim[77] rule that it is not Muktzah. Others[78] rule that it is Muktzah. Is Kitniyos Muktzah on Shabbos which follows the last day of Yom Tov in Eretz Yisrael?[79] No.[80] Thus, one may buy Chumus and Techina which are Kosher for Pesach during Chol Hamoed and eat it that Shabbos. May one eat Chametz that was sold to the gentile on Shabbos which follows the last day of Pesach in Eretz Yisrael? From the letter of the law, one may eat Chametz on this Shabbos.[81] The Chametz is not considered Muktzah[82], and one is not considered to be stealing from the gentile.[83] However, the custom is not to do so in order not to get Chametz on one’s Pesach vessels and kitchenware.[84] Is Gebrocks/Matzah Shruya, Muktzah for one who is stringent not to eat it?[85] No as it is fit to be eaten by others who are not stringent.[86] Is Neigal Vasser water or Mayim Achronim water Muktzah?[87] Yes. However seemingly it is a Graf Shel Reiy.

C. Foods set aside from being eaten:

Food merchandise-Food designated for sale:[88] Foods which are set aside as merchandise for one to sell, is not Muktzah.

Foods set aside for drying:[89] Foods which one set aside from being eaten in order to dry, are nevertheless not Muktzah. This however is with exception to figs and grapes of a Jew which are set aside to dry, of which they are considered Muktzah until they become dry enough to be edible for all people, prior to Bein Hashmashos of Shabbos.[90] However figs and grapes of a gentile which were put to dry, once they have become fit to be eaten by even some people, then they are not Muktzah for a Jew.[91] If a Jew designated his figs or grapes before Shabbos to be eaten, then if they are already edible to some people, they are no longer Muktzah on Shabbos. However, if they are not fit for anyone yet to eat then they nevertheless remain Muktzah.[92]

Medicines and vitamins:[93] Medicines and vitamins that may not be consumed on Shabbos are Muktzah. If they may be consumed on Shabbos due to illness, then they are not Muktzah for the ill individual.

General Q&A May one open the door of his fridge if it contains Muktzah items on it? [94] Yes, as these items are considered nullified to the door. Is rainwater Muktzah?[95] Rainwater is not considered Muktzah or Nolad [even on Yom Tov[96]] so long as it is at least fit for one to bathe in.[97] If, however, the water has become dirty [as is common with the water which comes through one’s roof drain which is very dirty] then it is considered Muktzah.[98]                          Is snow Muktzah?[99] Snow retains the same law as does rainwater, and is thus not Muktzah [if useable for eating drinking etc, as said above by rainwater[100]].

Nursing mothers using a milk collector cup on Shabbos Question: [Thursday, 7th Tamuz 5781] During the week, I am accustomed to use a breast milk collector cup in order to both save as much milk as possible, as well as prevent my clothing from getting wet. Is it permitted for me to use this on Shabbos?   Answer: There is nothing intrinsically wrong with wearing it on Shabbos so long as one does not actively squeeze out any milk into it, and it is no different than wearing a nursing pad. However, the milk that is collected is considered Muktzah according to many authorities, and so rules the Alter Rebbe, and therefore may only be moved with an irregularity. Accordingly, it may not be dealt with, poured into a bottle, and fed to a child on Shabbos. However, seemingly, to remove it from the body and spill it into the sink is permitted to be done. Likewise, if one places some water into the cup and has the milk drip into the water, then the milk does not become Muktzah at all, and it is permitted to move the nursing cup to spill out the milk for any purpose on Shabbos, even to save it and place it in the fridge [however, Tzaruch Iyun if it may be fed to the baby on Shabbos]. Explanation: Although it is a Biblical prohibition of Dash/Mifareik to squeeze milk on Shabbos, whether from a milking cow or a nursing mother, nonetheless, this prohibition only applies against actively squeezing the milk, however, to have the milk simply drip out on its own is not under any prohibition, and is not something that one can control. Nonetheless, according to many Poskim, the milk itself is considered Muktzah due to being a complete Nolad and perhaps also due to the decree of Mashkin Sheavu, and so rules the Alter Rebbe in his Shulchan Aruch. [Other Poskim differentiate between milk of a mother and cows milk and argue that perhaps mothers milk is not Muktzah as they disregard the reason of Nolad altogether, and claim that since it is meant for breastfeeding, there is no decree of Mashkin Shezavu. However, according to Admur who invalidates cows milk due to Nolad, the same would apply to women’s milk.] Theoretically then, it would seem that it would not be permitted to use a milk collector cup on Shabbos being that the milk is forbidden to be handled due to Muktzah. However, in truth we can permit moving the nursing cup that holds the milk in order to then spill it out into the sink under the basis of Tiltul Min Hatzad, which permits moving a non-Muktzah object that contains a Muktzah object in it for the sake of the non-Muktzah object, and so too here one desires to get rid of the milk from the cup for the sake of emptying it. Likewise, perhaps it can be permitted under the status of Geraf Shel Reiy, being no different than throwing out a soiled nursing or sanitary pad. However, if one desires to keep the milk for feeding after Shabbos, then it is a problem due to Muktzah to move the breast cup for the sake of spilling and saving the milk, as Tiltul Min Hatzad is prohibited when done for the sake of the Muktzah item. Nonetheless, as by all Muktzah, it would be permitted to do all this using an irregularity, such as the back of one’s hands, if one can manage to do so. Now, regarding circumventing the Muktzah prohibition by placing water in the cup, so is explicitly ruled in the Poskim regarding Muktzah wine that flowed on Shabbos, and works under the basis of Kama Kama Batul. However, if in the end there will be more milk than water in the mixture then although it is still not Muktzah, it is questionable whether a child may drink as perhaps the milk is forbidden to be consumed due to the decree of Mashkin Shezavu. Vetzaruch Iyun!   Sources: See regarding the squeezing of milk prohibition: Admur 328:41; 305:28-33 regarding cow; See regarding that milk that flowed on Shabbos is Muktzah: Admur 305:31; 308:9; Kuntrus Achron 305:2; Michaber 305:20; M”A 305:12; Shut Rav Akiva Eiger 5; Tehila Ledavid 328:56; Chazon Ish 44:4-5; M”B 328:58 regarding moving Muktzah milk for baby with Shinuiy; Tzitz Eliezer 8:15-12; Peir Hador 3:182; Megilas Sefer 66; Maor Hashabbos Shevet Halevi 8:80; Shabbos Kehalacha 19:15; Piskeiy Teshuvos 330:11 and 12 footnote 88; See regarding status of Muktzah of complete Nolad: Admur 310:19; 507:3; M”A 310; M”B 310:32; See regarding the decree of Mashkin Shezavu: Regarding fruits: Admur 320:3; Michaber 320:1; Shabbos 143b; Regarding milk: Admur 305:33; Kuntrus Achron 301:2; See regarding Tiltul Min Hatzad: Admur 308:61-62; 309:4-6; 310:17; 311:14; Michaber 308:27; 309:3-4; 310:8; 311:8; See regarding Geraf Shel Reiy: Admur 308:72-76; 335:4; Michaber 308:34-37; Gemara Beitza 36b; Shabbos 121b; See regarding Kama Kama Batul: Admur 335:4; M”A 335:4; Darkei Moshe 335:1; M”B 335:15; Yoreh Deah 134:1 and 3; Shach Y.D. 134:4; Avnei Nezer Y.D. 225; Shabbos Kehalacha 19:15 and 16 Biurim 8 p. 20

3. Broken vessels-May a shattered cup, plate or bowl, be moved on Shabbos?

The shattered pieces do not pose a safety hazard:[101] If no safety hazard exists with the broken pieces then if these broken pieces are not common at all to be designated for a use, and are rather thrown out, then the pieces are considered MM”G and are thus forbidden to be moved [in  their regular way, and is rather to be moved with a Shinuiy].

The shattered pieces pose a safety hazard [i.e. broken glass]:[102] All vessels which have broken on Shabbos and pose a safety hazard to the public[103], such as broken glass [and glazed Chinaware], may be moved on Shabbos [even in their regular way[104]] even if they now have a Muktzah status, if they are in an area where people are found and there is thus worry that they may get injured by it.[105] [Thus, one may sweep the broken glass using a broom, and may pick up large pieces with his hand in order to discard.]

May one turn off the gas of a stove of which its fire extinguished?[106] Yes. Q&A on the definition of a public safety hazard If an item poses a safety hazard to the public may it be moved regularly or only with an irregularity? It may be moved regularly.[107] However some Poskim are stringent.[108]   If an item poses a safety hazard only to an individual, such as he is the only one home, may it be moved?[109] No. It is only allowed to be moved if it poses a hazard to the public [see next question for definition].  How many people are defined as a “public” for it to be considered a public safety hazard?[110] Three people are defined as a public, with exception to a case where toddlers are found, in which case even by less than three it is considered like a public hazard. If the people are able to avoid the hazard may it nevertheless be moved?[111] If all the people who could possibly be injured are in the area and know to avoid the hazard then the hazard may not be moved.

4. Muktzah status of used disposable vessels:

A. Is used disposable cutlery Muktzah?[112]

All disposable cutlery which has been used has the same status as the broken pieces of a vessel that is still fit for some use[113], and thus they are not Muktzah on Shabbos whether they were used on Shabbos or before Shabbos.

If one threw it into the garbage on or before Shabbos?[114] If a used disposable vessel was thrown in the garbage before Shabbos, then it is considered Muktzah.[115] If, however, they were thrown out on Shabbos then some Poskim[116] rule they are not Muktzah. However other Poskim[117] rule that they are now Muktzah.

B. Are vessels thrown into the recycling bin considered Muktzah?

Seemingly, it is Muktzah, as being that recyclables are reprocessed it is perhaps similar to throwing them in the garbage.

 

C. Is a used tissue Muktzah?

Seemingly it is Muktzah. This matter requires further analysis.

D. May one move a wet tissue or napkin?

Tzaruch Iyun as if the entire napkin is soaked it may not be touched due to squeezing, and hence perhaps is Muktzah. Furthermore, even if the napkin is not fully wet and can be held from a dry spot, perhaps it is Muktzah due to that now it serves no more use.

  

5. Cleaning the table and counters and floors:

The act of cleaning one’s table or counter or floor on Shabbos faces several questions relating to the subject of Muktzah, as to whether certain items are defined as Muktzah, and if so, if there’s any way to clean them. In the coming Halachas we will tackle several common scenarios of Muktzah that come up during cleaning and their pertaining laws, including the following topics:

1. Moving pots and cookware.
2. Cleaning leftover peels, shells, bones, and pits from one’s table, counter, and floor,
3. Moving the garbage and garbage can
4. Moving candles, candle sticks, lamps and candelabras on Shabbos.
5. Moving plants and flowers.

 

6. Pots and cookware:

Pots that are empty:[118] All cooking utensils that don’t have food in them, and are used only for cooking and not storing food, such as pots pans etc, are considered the Muktzah status of Keli Shemilachto LeIssur on Shabbos. It thus may only be moved for its space, or use, but not to save from damage.

Pots that contain food:[119] If the pot contains food in it, then it is not Muktzah and is hence permitted to be moved for any purpose, even to save from damage.[120]

 

7. Cleaning leftover peels, shells, bones, and pits from one’s table, counter:[121]

Cleaning up after the Shabbos meal commonly involves the moving of various Muktzah items such as leftover shells, peels, bones, and pits. Although these items are Muktzah, under certain conditions it is permitted to move them on Shabbos, and hence in this Halacha we will discuss the various methods in how these items may be moved, and the basis of these allowances.

A. Examples of leftovers and their Muktzah status:

• Crumbs of food:[122] Leftover crumbs of bread and other foods is not Muktzah, and may be moved in any manner without regulation.
• Bones, peels, shells, and pits:[123] Bones, peels, shells, and pits which are unfit for animal consumption, or are fit for animal consumption but these animals are not commonly raised in the area, then they are defined as MM”G and are forbidden to be moved with ones hands for any reason.

Q&A Are Avocado pits Muktzah on Shabbos?[124] Can they be used to prevent browning? In general, all pits that are inedible, and are not designated to be eaten by local house pets and farm animals, are Muktzah.[125] The question however is asked regarding avocado pits being that they are commonly reused to prevent the avocado from browning. Practically, the following is the law: If one removed the avocado pit from the avocado before Shabbos, and designated it to be used to prevent the avocado dip from browning, then it is not considered Muktzah.[126] If, however, they were removed on Shabbos itself, then as soon as they are separated from the fruit, it is best for it to be immediately discarded and treated as Muktzah just like all other pits.[127] If one only desires to use half of the avocado, then there is no problem with leaving the pit in the other half, so long as it is not removed and then replaced on Shabbos. It is interesting to note, that scientifically in truth avocado pits indeed do not help to prevent browning with exception to the area directly under the pit, and simply using an airtight container is one’s best solution.[128]      Shells of sunflower seeds [Garinim]:[129] Roasted and salted sunflower seeds are not Muktzah, as there are people who suck on the shells. However, they do become Muktzah after they have already been sucked and spat out. If they are not salted, then they are Muktzah once their seeds are removed.   Peels of citric fruits:[130] Citric fruits peels are Muktzah unless animals which eat such peels are raised in one’s area. However, some argue that orange [and Esrog] peels are not Muktzah, as they are fit to be eaten by humans. Others[131] however rule that citric peels are likewise Muktzah, as they are not edible in their raw state. Practically, they are to be treated as Muktzah.   Peanut shells:[132] Peanut shells are Muktzah unless they are fit to be eaten by animals raised in one’s vicinity.    Apricot pits:[133] Apricot pits are Muktzah unless they are designated to be used for children games before Shabbos.  However, possibly for children themselves, they are not Muktzah even when removed on Shabbos.   Leftover oil from Shabbos lamp: Leftover oil from Shabbos candles is Muktzah.

B. Moving the Muktzah leftovers:

Not to remove the inedible parts from one’s mouth using one’s hands:[134] The shells, pits, and peels of foods that are entered to one’s mouth [i.e. olives] are Muktzah and are hence not to be removed with one’s hand, but are rather to be spit out.

Moving the items with a knife:[135] It is forbidden to move the Muktzah items with a knife, just as it is forbidden to move it with one’s hands.[136]

Shaking the peels off the tablecloth:[137] Muktzah leftovers, such as inedible peels, shells, and bones, may be removed from the table by tilting the table or shaking the tablecloth, and having the Muktzah leftovers fall off.[138] 

Conditions to be allowed to lift the tablecloth together with the leftovers:[139] In general, it is forbidden to pick up a table or tablecloth together with Muktzah items and carry them elsewhere. Rather one must first shake off the Muktzah item from the table or tablecloth.[140] 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 permitted to remove the leftovers. The following are these cases:

• There is bread on the table:[141] 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. Likewise, if there is bread on one’s plate, he may remove the plate and shake the leftovers into the garbage.[142] [See Q&A]
• One does not want to shake off the leftovers onto the floor:[143] 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.
• 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 Muktzah leftovers themselves with his hands.[144] However, one is not allowed to initially place the leftovers on the table with intent to discard the leftovers on this premises.[145] 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 into 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. All the above is according to the letter of the law, as evident from the rulings of Admur and other Poskim.[146] However, there are Poskim[147] who rule that it is even initially permitted for one to eat in his regular way, and leave the Muktzah leftovers on the table in front of him, and later throw them out with one’s bare hands on the basis of a Geraf Shel Reiy, as the sages did not regulate one’s eating habits on Shabbos.

Q&A May one remove inedible parts from food before he places it in his mouth?[148] 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.[149] 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.   Q&A on bread 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.[150] It goes without saying that one may initially place the bread on the table beforehand and then throw the waste onto it.[151] Do items other than bread which are placed on the table also allow one to move the tablecloth? Some Poskim[152] rule that other items, such as a spoon and knife, suffice to allow one to move the tablecloth together with the leftovers. Other Poskim[153] rule that only with bread is this allowed.[154] Must the bread be a whole loaf or does a slice of bread suffice? Some Poskim[155] 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.

 

8. Removing and sweeping Muktzah items from one’s floor [i.e. Peels; shells; bones and pits]:[156]

It is permitted for one to sweep Muktzah waste, such as earth clumps, shells and peels, from a tiled floor [in contrast to an earth floor] on Shabbos.[157] It is, however, forbidden to use a broom to move Muktzah items that have a use, and are not viewed as filth or garbage, such as a cellphone that is on the floor and the like.[158]

 

9. Garbage-Moving a garbage bag or garbage bin:[159]

The moving of a garbage bag or a garbage bin on Shabbos enters into the question of whether it has the status of Muktzah, and if so, under which circumstances it is permitted to be moved under the rule of Geraf Shel Reiy, as will be explained.

*Regarding the law of moving individual pieces of garbage, such as leftover peels on the table, see Halacha ??.

Its Muktzah status:[160] A typical [non-empty] garbage contains Muktzah items [i.e. broken Muktzah vessels, dirt, filth, diapers, bones, shells, pits, dirty disposable cutlery and plates] and is consequently therefore defined as Muktzah. Thus, it is forbidden to move this garbage can/bag on Shabbos in the regular way [unless one does so with a Shinuiy]. Nonetheless, a clean garbage can [that did not have anything Muktzah in it during Bein Hashmashos of Friday night], as well as a new garbage bag, is not Muktzah.[161] Likewise, a garbage can or bag that does not contain any Muktzah items in it on Shabbos is not defined as Muktzah, even if it contains other garbage inside, so long as it did not have anything Muktzah in it during Bein Hashmashos of Friday night. However, a garbage can which contained Muktzah items in it during Bein Hashmashos of Friday night is considered a Basis, and is therefore Muktzah throughout the entire Shabbos, even if it is now clean.[162]

Moving the garbage bag/bin out of the way: If a Muktzah garbage can/bag [as defined above] is standing in one’s way, one may not move the garbage out of the way in the normal way and is rather to use an irregularity, such as by kicking it with one’s feet out of the way.

Bringing the garbage bin close to the table:[163] If one desires to bring the garbage bin to the table in order to discard the leftovers into it, then if the garbage bin is defined as Muktzah, then he may not move the garbage with his hands and is rather to move it using his feet. If, however, the garbage bin is not defined as Muktzah [as explain above], then  it may be moved.

Removing house garbage:[164] If the house garbage bin/bag is full, and there is no other designated area nearby for garbage to be placed [or it too is full], then it is permitted to remove the garbage even if it contains Muktzah items in it, and is defined as Muktzah, in order to free up the garbage bin for more garbage to be placed in it.[165] When taking out the garbage bag from its bin, one is to immediately take it to its destination and not put it down in the interim.[166] [In an area with an Eruv, one may remove it to outside, and in an area without an Eruv he may remove it to whichever area of his home or yard he designates to store the garbage bags until they’re thrown out.] However, if the garbage is not yet full then one may not remove it unless it is releasing a foul odor which is disturbing those present.[167] Likewise, if the garbage is found in an area where people are not normally found [i.e. side of house], then it is forbidden to throw it out if it contains Muktzah items in it, unless people have now settled themselves there in the area.[168] In the event that one has two house garbage bins next to each other, then one may not throw out the garbage, until both garbage bins are full, unless it is releasing a bad odor which is bothering those present, in which case one may throw out that garbage even if the other garbage is yet to be full.

Bringing the garbage bin back to the house:[169] If the garbage bin is not Muktzah [i.e. did not contain Muktzah items in it during Bein Hashmashos of Friday night and hence did not become a basis, and is now emptied of all Muktzah content] then there is no issue with taking the garbage bin back into the home after discarding its content. If, however, the garbage bin is considered Muktzah [due to it having contained Muktzah items in it during Bein Hashmashos of Friday night and hence became a basis] then it is best to never take the actual garbage bin outside when discarding the garbage, and one should simply remove the garbage back from the garbage bin and discard the bag without moving the garbage bin.[170] Nonetheless, in the event that  one already did so and now desires to bring it back to the house, then if one never let go of the garbage bin, then it is permitted for one to return it to the house in all cases.[171] Nonetheless, it is best for one to place water into the garbage bin before returning it, even if one never let go of it from when he removed it from the house.[172] If, however, he already placed the Muktzah garbage bin down outside then it may not be returned to the house[173] unless leaving the garbage bin outside can cause a monetary loss[174] [i.e. it may get damaged or stolen], or one plans to  continue using it for placing garbage that Shabbos.[175] Whatever the case, whenever bringing the Muktzah garbage bin back one is to place drinkable water in the garbage bin prior to bringing it back.[176]

Pressing down the garbage:[177] One may not press down on the garbage using one’s hands if it contains Muktzah items inside. However, one may use one’s foot to press it down.

Opening the lid of the garbage using one’s hand:[178] There is no issue with opening the lid of the garbage for the sake of discarding items into it. Likewise, one may close it for the sake of preventing a foul odor from escaping.

Opening the lid of the garbage using one’s foot: It is permitted for one to use his foot to step on the latch that opens the lid of the garbage bin.[179]

Replacing the lid of the garbage bin:[180] There is no Halachic issue of either Tikkun Keli or Ohel[181] in replacing the lid of the garbage bin, to the garbage bin, so long as it is meant to easily come off, and is not entered into any hinges and the like.

Opening a garbage cabinet:[182] Whenever the garbage bin itself, or its content is Muktzah, then one is to avoid opening its cabinet in the regular way for the sake of discarding garbage into it, if the bin is attached to the cabinet door.[183] Rather, one is to open it with his elbow or foot. Accordingly, it is best to simply not use a garbage cabinet for the Shabbos garbage and designate a regular trash bin for Shabbos. Nonetheless, from the letter of the law, it is permitted to open the cabinet door for the sake of throwing it out after it is full, and those who are lenient to do so even for the sake of simply discarding garbage into it have upon whom to rely.[184] If the garbage bin is not attached to the door of the cabinet, or if the garbage is not considered Muktzah, then there is no issue at all with opening the door of the cabinet.

 

10. Moving candles, candle sticks, lamps and candelabras on Shabbos:[185]

*See Halacha 11 for the details of the table or candle tray, and practical advice of how to clear the table on Shabbos.

 

A. Its Muktzah status:

The Muktzah status of a candle lit from before Shabbos:[186] Any candle, lamp, candlestick, or candelabra which was lit from before Shabbos and remained lit until after Bein Hashmashos[187], remains forbidden 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.[188] This applies even if only one candle on the candelabra was lit.[189] The wicks and oil are likewise Muktzah.[190] [The same applies for leftover wax of the candle that did not burn, that it is entirely Muktzah.[191]] This is with exception to a truly[192] 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.[193]

A candle, lamp, or candleholder which was not lit for the current Shabbos and is not compiled of many parts:[194] A candle, lamp, or candleholder, which was not lit for the current Shabbos and is not compiled with parts, and does not appear to be compiled with parts, is permitted to be moved even if it is repulsive, for need of its space or to use for a permitted purpose. [It, however, may not be moved to save from damage[195]].

Moving a candelabra made up, or appeared to be made up[196], of assembled parts:[197] It is forbidden to move for any purpose a candelabra or candlestick which is made up, or appears to be made up, of assembled parts. This applies even if it had not at all been lit for the current Shabbos, and even if all know that it in truth is not made up of assembled parts [but it appears to be made up of them].[198] However, if the parts are only weekly attached, and this is the ordinary way of attaching them, then it has the same laws as do all other candles.[199] [Likewise if the candelabra is made up of a single piece and does not at all appear to be made up of assembled parts, it too has the same laws as all other candles.] The above law which prohibits moving a candelabra which is made of assembled parts only applies to candelabras and not to any other vessel which is made of assembled parts.[200]

 

Q&A Are today’s candlesticks considered Muktzah? In all cases that they were lit from before Shabbos they are considered Muktzah as explained above. The following will relate to their law if they were not lit. Simple [non-expensive] candlesticks: Have the same ruling as do candles, and thus if they were lit from before Shabbos are Muktzah due to being a Basis, and if not lit are simply Muktzah Machmas Issur, which may be moved to use for a permitted use or for its space.[201] However there are Poskim[202] which rule that they are completely Muktzah even when not lit before Shabbos, being that their only use is for lighting and there is no other possible available use to do with them.[203] Silver[204] [expensive] candlesticks: Some Poskim[205] rule that even if the candlesticks have not been lit from before Shabbos, they are considered Muktzah Machmas Chisaron Kis, and may thus not be moved for any purpose. However other Poskim[206] rule that if the candlesticks are also used as a decoration for the house [as is the custom of many to place their silver vessels behind a glass window to beautify the house] then they are not Muktzah if they were not lit that Shabbos. May one move a candlestick with indentations or made of assembled parts? Tzaruch Iyun, as candle sticks are usually not made of assembled parts and when they are, they are screwed in and have no chance of falling apart. However based on this perhaps also candelabras today should be allowed to be moved as they too are made with screws and have no chance of disassembling upon falling. May one move a tray together with a candelabra made up of parts if the tray is not a Basis? No.[207]   May one move a candelabra made of assembled parts using a Shinuiy? Some Poskim[208] rule it is permitted to do so, as the moving of a candelabra follows all the general rules of Muktzah.[209] Q&A on Electricity Is a lamp considered MM”I or MM”G?[210] If the lamp has been lit from before Shabbos and contains a filament lightbulb:[211] Then it is considered completely Muktzah as the lamp is a Basis to the electric current which is completely Muktzah. However, there are Poskim[212] who are lenient. If the lamp has been lit from before Shabbos and contains an LED or florescent light: It is disputed in Poskim if such a lamp is considered a Keli Shemilachto Leissur, or is not Muktzah at all. Some Poskim[213] rule that it is defined as MMI. Others[214] rule that it is considered like a Keli Shemilachto Liheter. If the lamp was not lit before Shabbos:[215] Then the lamp is considered a Keli Shemilachto Leissur.   Is a flashlight Muktzah? This follows the same law as a lamp, and depends on whether it contains a filament or LED type of light.

 

B. Having a gentile move a candle which was lit from before Shabbos:[216]

It is permitted to ask a gentile to move a candle or candlestick after the candle has extinguished[217], 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.[218] As well in all cases one may not explicitly tell him to take the object with his hands.[219]

11. The status of a table or tray which has a candle resting on it:[220]

After determining in the previous Halacha that a candle which was lit before Shabbos is considered Muktzah throughout the entire Shabbos, we will now explore whether it also consequently causes the table or tray which it sits on to become Muktzah. This concept that a Muktzah item can cause the item under it to become Muktzah as well, is known as the concept of a Basis, and is the reason why many place the Shabbos Challah’s or a Shabbos siddur on the table or tray before Shabbos, in order so it does not become a Muktzah Basis. Even in a case that the table are tray on which the candles were resting does not have the Halachic status of a Basis, we still must determine how the table or tray may be moved being that it has something Muktzah resting on it.

*For the final application of this Halacha, and how to clean the table on Shabbos if it has the Shabbos candles resting on it please refer to the end of this Halacha, in the gray box.

A. Cases in which the tray/table does not become Muktzah, and how it may be moved:

A tray or table which is holding a lit candle into Shabbos does not become a Basis if either:

1. Forgot to remove from table/tray:[221] If one forgot to remove the candle from the tray/table from before Shabbos, then it does not become a Basis, and is not Muktzah.
2. Placing Challahs/Siddur on the tray:[222] One placed bread [of the Shabbos meal[223]] or another non-Muktzah item[224] of more importance than the flame on the tray/table with the entrance of Shabbos[225], and the tray was not manufactured specifically for candles.[226] See Q&A!

Moving it for its space:[227] If the tray which is holding the candles 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.[228] 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[229]]. [Practically, it is not advised to move the candle while it is still lit, if it is liquid based, due to the difficulty in ascertaining that it will not shake.]

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.[230] One may however ask a gentile to shake it off.[231] 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.[232] If, however, one does need to use the tray, then one may shake the wax candle off the tray, so long as he does not intend that the candle extinguish in the process.[233] [In all cases, one may shake the candles off the tray, if the candles have extinguished.]

Moving the tray of candles because one wants it in a different area:[234] 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. Cases in which the tray or table of candles becomes Muktzah:[235]

A tray or table becomes a Basis if one intentionally left the candle on the tray/table from before Shabbos and did not have bread [of the Shabbos meal] or another non-Muktzah item of more importance than the flame resting on the tray/table with the entrance of Shabbos. If the tray was manufactured specifically for candles, then placing bread or any other non Muktzah item on it does not override its Muktzah status.[236]

Its law: If the table or tray has become a Basis, then it is forbidden to move it at all. However, one may touch it[237] or have it moved by a gentile in the circumstances explained in the previous Halacha.[238]

C. Moving a tablecloth that has a candle on it:[239]

Even when a 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 any of the ways mentioned above in A [regarding moving a tray which has not become a Basis to the candle which is on it].

Q&A What type of Non-Muktzah item helps to be placed on a table with lit candlesticks, to allow to move the table on Shabbos:[240] Placing bread [of the Shabbos meal[241], or Kiddush wine[242] or Siddur or other Sefer one will use on Shabbos[243]] on the table helps to override the candles in all cases.[244] This applies even if there are expensive silver candlesticks on the table.[245] Regarding other permitted items, if the item is of more importance than the light[246] of the candle which is on the table, then it overrides the candles.[247] 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. May one before Shabbos place bread or another permitted item on a candle tray to allow moving it on Shabbos?[248] If the candle tray is not specifically made to be used for candles[249], then it may have bread[250] [of the Shabbos meal[251]] or another permitted item of more value than the Muktzah items [as explained in the previous Q&A], placed on the tray. If the candle tray was made to be used specifically for candles[252], 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[253] 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.[254] 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?[255] 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. 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 the event 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.[256] It is however forbidden to push the table with one’s hands. It is permitted to push the table using one’s body.

The last word-Advice corner  Preventing Muktzah status from befalling your table or tray: How to prevent your Shabbos table from becoming Muktzah: All homes which have the Shabbos candles lit on the Shabbos table, or other table which they do not desire to become Muktzah, are to place the Shabbos Challahs on the table before Shabbos starts in order to prevent the table from becoming Muktzah, as explained in A. How to prevent your candle tray from becoming Muktzah: One who desires to be able to move his candle tray on Shabbos must prevent it from becoming Muktzah by placing a Challah roll, or Sefer which one will use on Shabbos onto the tray before Shabbos. One may wrap these items in tinfoil for protection from the heat and flame. This, however, only helps if the tray was not specifically manufactured for the sake of holding candles. If, however, it is manufactured to be used as a candle tray, then there is no way to prevent it from becoming Muktzah, and placing bread or a Siddur on it will not help to prevent its Muktzah status from taking place. How to clear the table which contains candles on it: There are several options available for how to clear and clean the Shabbos table if it has candles that were lit on it before Shabbos. 1) Clean around the candles: The simplest option is to simply not touch the candles and clean around it. You can place a thick [i.e. non disposable] transparent plastic tablecloth on top of your white tablecloth and clean and clear all the areas on the tablecloth that are around the candle, without touching the candle. In this method, there is no need to change tablecloths between meals, and no need to move the candles. 2) Make a hole in your disposable tablecloths: Another available option is before Shabbos to proffering holes in the area of the disposable tablecloth that the candles will sit, and then after the meal on Shabbos lift up the disposable tablecloth in order to clear the table, having the candles remain untouched being that they are sitting directly on the table thanks to the hole that was made in the disposable tablecloth before Shabbos. This perforation will need to be done to at least one more tablecloth which will then be used for the second Shabbos meal, in order so it go on to the table without interference from the candles. 3) Remove the tray with the candles on them: In the event that the tray onto which the candles are resting has not become Muktzah [i.e. the tray was not manufactured specifically for holding candles, and one placed the Shabbos Challahs, etc. on it from before Shabbos], then another option is available: When one desires to clear the table and have all the space available, one can simply lift the tray off the table together with the candles and place them elsewhere, on the basis that the tray has not become Muktzah, and shaking off the candles would make the candles be in one’s way or cause it damage, as explained in Halacha A. 4) Remove the candles and the tray with a Shinuiy: In all cases, it is permitted for one to move the extinguished candles and tray in an irregular manner, such as through using one’s elbows and back of the hands, as explained in Halacha 1C.

12. Are flowers Muktzah on Shabbos?[257]

One of the more common questions that comes up regarding cleaning and clearing the Shabbos table is regarding whether one may move the vase of flowers that are resting on it. Contrary to popular belief, these flowers are actually not Muktzah, and may be moved without restriction from the table, as we will discuss in detail in this Halacha.

Background: All items that do not contain a use are considered Muktzah Machams Gufo on Shabbos and may not be moved for any purpose in a regular fashion, neither for space, use or to save from damage.[258] Thus, ground products such as plants, flowers, grass, branches and twigs that are laying on the ground are Muktzah on Shabbos, whether they are attached or detached from the ground, plant or tree.[259] However, if one takes any of the above products before Shabbos and designates it for a use, it is no longer considered Muktzah and may be moved on Shabbos like any other non-Muktzah item.[260]

The law: Although flowers that are lying on the ground are Muktzah on Shabbos, flowers that have been gathered and prepared from before Shabbos to be used for decoration of one’s home, are not Muktzah.[261] Accordingly, it is permitted without restriction to move a bouquet or vase of flowers on Shabbos. Likewise, on Shavuos, it is permitted to move the various flowers and plants [that are not in pots with earth] that have been placed around the house or Shul for decorative purposes.[262] For this reason, it is also permitted to lift and move a good scenting branch or leaf [i.e. myrtle, rosemary, mint, etc] that has been designated before Shabbos for smelling, and there is no Muktzah prohibition involved.

Plants in pots with earth: Plants or trees that grow within pots that contain earth do have Muktzah restrictions applicable to them.

Entering and removing the flower to and from the water vase: It is permitted to remove flowers from the water vase on Shabbos, however, certain restrictions apply regarding placing the flowers into the water vase.

Summary: Flowers in a vase are not Muktzah and may be moved without restriction.

________________________________

[1] Admur 308:1; Rambam 24:12; Beis Yosef 308; M”B 308 Hakdama

[2] See Admur 308:7

[3] Such as Muktzha Machmas Chisaron Kis and Gufo. [See Admur 308:7 and 10]

[4] Sefer Neharei Eish Likkutei Dibburim 152

[5] Admur 308:4

[6] Admur 308:8; Michaber and Rama 308:7

^[7] Admur 308:12 and 33

[8] Admur 308:21

[9] 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.

[10] 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.

^[11] Admur 308:16

[12] Ketzos Hashulchan 108 footnote 7

^[13] Admur 308:17

[14] Admur 308:18

^[15] Admur 308:15; 311:15; 276:9-10; 266:19; 301:39 KU”A 10; So also rules: Mishneh Shabbos 141a; Rosh 3:19 in name of Rabbeinu Yonah; Michaber 311:8; Michaber 308:43; Rama 308:3 regarding blowing; M”A 308:7 regarding kicking Muktzah and 308:41 regarding his question on Michaber regarding sitting on Mukztah; M”B 276:31; 308:13 and 81 and 88; 311:30; 1^st opinion in Chayeh Adam; Derech Hachayim; 1^st opinion in Aruch Hashulchan 311:20; Kaf Hachaim 311:68 [although brings strict opinion in 69].

Other opinions: Some Poskim rule that even when moving Muktzah with a Shinuiy certain regulations apply, such as one may not move it to save it from damage. [See Ran Shabbos 20b “Kashya” and Tosafos Shabbos 43a, brought in Admur 276 Kuntrus Achron 3; Meiri, brought in M”B 308:82; Mordechai, brought in Magen Avraham ibid; Elya Raba 308:41; M”B in Shaar Hatziyon 302:35; Chazon Ish 47:12-13;  Beir Moshe 1:26; See Piskeiy Teshuvos 308:20]

The opinion of the Chazon Ish: The Chazon Ish 47:12-13 rules like the Ran that there is no difference between moving an item in its usual manner or moving it in an unusual manner, and thus moving in an unusual way is always forbidden. The Chayeh Adam; Aruch Hashulchan 311:20; Kaf Hachayim 311:69; Admur in 276:10 all mention this strict opinion in their rulings, although plainly rule like the lenient opinion. 

In Rishonim: The Ran rules like the stringent opinion while the Rosh rules like the lenient opinion.

[16] Admur 308:15 “However, it is permitted to move it with one’s body.”  and 311:15 “All the above [mentioned Muktzah restrictions] refer to when moving the [Muktzah item] with one’s hands …., however, to move the Muktzah item with one’s body, without ones hands, is allowed to be done even if he is doing so for the sake of the forbidden item.”

[17] Admur 308:15 “Therefore it is permitted to move a Muktzah [item] with ones feet, to move it from one place to another while he is walking.”; M”A 308:7; M”B 308:13 “to prevent loss” and 308:29

[18] Admur 276:9-10 “Every Muktzah [item] is allowed to be moved through moving it from the side …………….such as [moving it] with the back of one’s hands or between one’s elbows  and the like. And if one were to move it through moving his body, such as through [holding it] with the back of his hands, or between his elbows and cases of the like, then he is allowed to move it even to prevent it from getting stolen”; M”B 276:31

Other Opinions: In Daas Torah [311:8] he brings proof to forbid moving Muktzah in this method.

[19] Admur 308:15 “Certainly there is no need to mention that it is permitted to move a Muktzah [item] through blowing [it] as there is no greater irregularity then this.”; Michaber 308:43; Rama 308 3

[20] Admur 308:60; 259:4 KU”A 3 based on the M”A 259:8; Implied from reason of allowance in 337:2; So rules also Chazon Ish 47:14

Other opinions: Some Poskim rule that it is permitted to move Muktzah with an extension, such as a knife for the sake of a Non-Muktzah item, such as to make space on a table. [Taz 308:18; P”M 308 M”Z 18; Mishneh Berurah 308:115; Shaar Hatziyon 337:7 and Biur Halacha 337:2 “Viyeish; SSH”K 22:36 [37 in new]]. In Az Nidbaru 9:33 he rules that one may be lenient in a time of need.

Opinion of Taz: In 308:18 the Taz rules it is permitted. However, in 311:2 the Taz rules it is forbidden. The Beir Heytiv 308:33 mentions this contradiction. The P”M ibid and M”B ibid answer this contradiction by stating that when one is moving the Muktzah for a permitted purpose, such as to clean the table, we rule it is permitted, as is always the rule of Tiltul Min Hatzad for the sake of a permitted item. However, when one moves it for the sake of the Muktzah, such as for the sake of the corpse in 311:2, then it is forbidden.

Opinion of Admur in 444:13: In 444:13 Admur allows one to use a stick to move Muktzah if one needs its space. This follows the ruling of the Taz ibid as explained in P”M ibid. Vetzaruch Iyun Gadol as how this does not contradict 308:60 and 259 Kuntrus Achron 3, that it is always forbidden to move Muktzah with an item in one’s hand, unlike Taz [Rav Garelick, and Rav Ashkenazi in Mareh Mikomos Vetzeyunim; as well as Zichron Yosef 343 and 347]. Practically the ruling in 308:60 is the main ruling [Zichron Yosef 347], however perhaps one can partially answer that by Chameitz Admur chose to rely on Taz when one desires to move it for its place being that it is also proper to move it so he not come to eat it. [Zichron Yosef ibid]

^[21] Admur 308:14; 265:6

[22] Admur 308:14; 265:6

[23] Admur 265:6; However the shaking mentioned in 308:14 is seemingly only going on the sitting case. Vetzaruch Iyun.

[24] Admur 308:8-9; 64-65

[25] Admur 308:8 “Any item that does not have the status of a vessel, and is not food for humans and is not food for an animal…. it is forbidden to move them even in order to use it [to do something with] and [even in order] to use the space that is under it.”; Beis Yosef Hakdama 308

[26] Admur 308:8; 308:68; Michaber 308:31

[27] Admur 308:8; 325:6

[28] Admur 325:6; 333:1; Michaber 333:1; M”A 333:1; Taz 333:1

Admur 325:6: “Bread which its action that is needed to prepare it to make it useable, which is its baking, began on Shabbos [by a gentile] then it does contain the problem of Muktzah if it was flour or dough during twilight. However, if it was grain during twilight and it was grinded and baked on Shabbos then it does not contain a problem of Muktzah and neither of “Nolad” on Yom Tov, as will be explained in chapter 517 [Halacha 3]. [There it says “Grain prior to it being ground is fit to be eaten, to make of it roasted grains or porridge.”

Ruling in 517:3: The Alter Rebbe motions to look in 517:3 for the reason. There the Alter Rebbe explains that since the kernels can be roasted and eaten, they are not Muktzah. Applying this reasoning for Shabbos is puzzling, for on dusk of Shabbos eve roasting the grains is prohibited. Therefore, how can this reason apply to making kernels not Muktzah on Shabbos? In the M”A 517:2 there is an additional reason mentioned, that since they are fit to chew they are not Muktzah. This reasoning could as well apply to Shabbos. It is still a wonderment however, why the Alter Rebbe omitted this reason especially being that only with it can we apply the rule to Shabbos. Vetzaruch Iyun

[29] Admur 308:68 “regarding tough raw meat “[Tender] raw meat, even if completely unsalted, is permitted to be moved being that it is edible for humans [the way they are], as there are people which are coolheaded and chew raw meat, (which does not carry any blood prohibition when doing so as explained in Yorah Deah Chapter 67). However tough [raw] meat which is not able to be chewed is forbidden to be moved.”; Michaber 308:31; M”A 308:56; M”B 308:125 that tough meat refers to animal meat; SSH”K 23:20; Piskeiy Teshuvos 308:25 that today that people no longer eat even tender raw meat, all raw meats are Muktzah.

Other opinions: Some Poskim rule that even hard meat is not Muktzah on Shabbos, as it is possible to be eaten. [Taz 308:20; Elya Raba; Gra] The M”B ibid concludes that one may be lenient like their opinion in a time of need.

[30] Piskeiy Teshuvos 308:25 that today that people no longer eat even tender raw meat, all raw meats are Muktzah.

Ruling of Shulchan Aruch: In the Shulchan Aruch, Admur 308:68 rules “[Tender] raw meat, even if completely unsalted, is permitted to be moved being that it is edible for humans [the way they are], as there are people which are coolheaded and chew raw meat” and the M”B 308:125 explains this refers to poultry. However, since today people no longer eat even tender raw meat, all raw meats are Muktzah.

[31] Admur 308:68“Similarly this law as well applies to other similar cases, such as for example cold raw fat [is Muktzah] as even though they are edible for dogs nevertheless [since] they are not designated to [be given to] dogs, but rather to be eaten by humans after Shabbos [when they can be cooked], [therefore] on Shabbos they are not considered fit for anything [and are thus Muktzah].”; M”A 308:56; Hamaor 21; M”B 308:127

Other opinions: Some Poskim rule that if the food is able to be eaten by a dog, then even if it is not designated for this purpose, it is not Muktzah. [Taz 308:20; Elya Raba brought in Beir Heiytiv 308:37]

[32] Admur 308:69 “Salted fish [which is raw, such as herring] is permitted to move [being that they are edible]. However, if they are [raw and] unsalted, then it is forbidden [to move them], being that they are inedible for any person and are not designated to be thrown to the dogs, [as one plans to eventually eat them].”; Michaber 308:32

[33] Admur 310:2 “Dates that were picked before they were fully ripe, and were gathered into a basket, in which they ripen on their own, are allowed to be eaten [on Shabbos even] before they have fully ripened [are permitted to be moved].”; Michaber 310:2

[34] So seems Pashut; See also Admur Admur 318:6 “One who cuts down an unripe fruit on behalf of a sick person on Shabbos then [that fruit] is forbidden [to be eaten or even moved] by a healthy person [on Shabbos] being that it is Muktzah. [This applies] even if the person was [already] sick from before Shabbos, and one already had in mind from before Shabbos to cut down the fruit on Shabbos. The reason for this is because designating [a Muktzah item from before Shabbos] does not help at all by [items that are] connected [to the ground] in cases that it is still growing and ripening on Shabbos.”

[35] See Admur 308:68 “However, spoiled meat is permitted to move being that they are edible to dogs and are designated to [be given to] dogs.”; Michaber 308:31; Admur 308:64 regarding the need for it to be edible to domestically raised animals; Mishneh Berurah 308:119; Minchas Yitzchak 7:16; Piskeiy Teshuvos 308:22

[36] Admur 308:64 “Any item that is edible for the commonly found animals and birds, are permitted to be moved, even if they are not edible for the majority of animals and birds, such as for example sea-squill  that is only edible for deer, and mustard that is only edible for doves, are permitted to be moved in an area that deer and doves are commonly found, meaning, that it is an area where it is usual for the common-folk to raise them and they are accustomed [in doing this]. [However] it does not suffice if they are only found by the aristocrats [as will be explained in the next Halacha].”; Michaber 308:29

[37] Admur 308:64

[38] Implication of Admur 308:64 “are permitted to be moved in an area that deer and doves are commonly found, meaning, that it is an area where it is usual for the common-folk to raise them and they are accustomed [in doing this].”; However, see Piskeiy Teshuvos 308:22 which brings a dispute on this matter amongst today’s Poskim.

[39] Admur 308:64 “are permitted to be moved in an area where it is usual for the common-folk to raise them and they are accustomed [in doing this]. [However] it does not suffice if they are only found by the aristocrats [as will be explained in the next Halacha].”; Admur 308:65 “What is the law if the type of animal or bird which eats the food is not found in ones area?  An item that is edible only for animals and birds which are not found in one’s area, then if one personally owns that type of animal or bird, then he is permitted to move the foods that they eat, however if [one does] not [own these animals or bird], it is forbidden [to be moved]. For this reason, it is forbidden to move bones in an area where dogs are not found, such as for instance if one is staying for Shabbos in a field or in an inn  where there are no dogs. [This applies] whether the bones were separated from the meat on Shabbos or from before Shabbos, [nevertheless it is still forbidden to move them].”; Michaber 308:29; To note that the Mishneh Berurah 308:119 writes that it is commonly found if it is raised by majority of people. However the Minchas Yitzchak [7:16] rules that the M”B himself did not mean this literally and simply sated majority in order to contrast it being raised only by the wealthy.

[40] Admur 310:2; 328:43; Michaber 310:2; 328:38

[41] Admur 309:10

^[42] based on 517:3

[43] Piskeiy Teshuvos 310:2

[44] Based on Sheivet Haleivi 3:29 which rules that in case of great loss one can be lenient to rely on the opinion of the Beis Meir that Muktzah is always permitted to be moved in a case of great loss, as according to the Taz all raw meat is anyways not considered Muktzah due to it being fit for dogs to eat.

^[45] Shabbos Kehalacha Vol. 1 p. 147

[46] Admur 325:6; 308:8; 310:3; Michaber 325:4; Rama 310:1

[47] First opinion in Admur 325:6; Admur 308:8 in parentheses; Admur 310:3; Second opinion in Michaber ibid; Rama ibid; Rosh

[48] Second opinion in Admur 325:6; First opinion in Michaber ibid; Sefer Hateruma 247-248; Rosh in name of Rabbenu Tam

[49] Admur 325:6; Michaber ibid; Vetzaruch Iyun from 308:8 in parentheses and 310:3 where Admur plainly rules like the lenient opinion that it is not Mukztah if it belongs to a gentile.

[50] Such as the flame is covered or contains raw meat which will not get done until the next day. See The Laws of Shehiyah

[51] Admur 325:6 in parenthese; Piskeiy Teshuvos 310:5

[52] The reason: As one’s mind was not set aside from the food and he has the ability to make it ready. It is thus not similar to dried figs and raisins which may not get done on Shabbos [see 310:2]

[53] Piskeiy Teshuvos 308:23

[54] See Admur 308:9; M”A 446:3 in name of Beis Yosef in name of Rivash 401

[55] See Admur 308:9 “as since its time of prohibition [of eating] carries for a long time [therefore] it is designated within this time [of prohibition], to be fed to animals and sold to gentiles.”

[56] Admur 308:9 “However foods which are forbidden to eat but are permitted to benefit from, [meaning] that one may feed it to dogs, [then] if these foods are ready and prepared to be fed to dogs, such as non-kosher meats  and the like, then it is permitted to move them just like [one may move] any other animal foods [in areas that dogs are found]. However if these foods are not designated for dogs despite their prohibition [in being eaten by a Jew], because their eating prohibition is only on Shabbos, such as for example juices which have flowed out from fruit on their own on Shabbos, which are forbidden to drink only on that day, and so too an egg which was laid on Shabbos which is forbidden to eat it only on that day, and similarly milk which was milked [from the animal] on Shabbos which is forbidden only on that day and so too all cases of the like, [then] even though they are allowed to be fed to dogs nevertheless since they are not designated for this, but rather [are designated] for humans to eat after Shabbos, [therefore] it is forbidden to move them even in order to use it [to do something with] and [even in order] to use the space that is under it.”; M”A 515:2; Based on Admur 308:68; M”A 308:56; M”B 308:125

Other opinions: Some Poskim rule that if the food is able to be eaten by a dog, then even if it is not designated for this purpose, it is not Muktzah. [Taz 308:20; Elya Raba brought in Beir Heiytiv 308:37]

[57] Admur 308:65

[58] Admur 308:9 “Included in [the above category-Muktzah Machmas Gufo] of Muktzah, are foods which are forbidden to have benefit from, [meaning] that one may not feed them even to dogs. [Furthermore this applies] even if the food is only Rabbinically forbidden [in benefit], such as for example Stam Yayin, or foods of the like.” 9; M”A 446:3 in name of Beis Yosef in name of Rivash 401

[59] Admur 308:9 “[Furthermore] even if the prohibition [of benefiting from the food] is only relevant for that day itself meaning it is only prohibited on Shabbos], such as for example Tevel  which can [have its tithes removed] after Shabbos and then be eaten, [and] its only [forbidden to be eaten on Shabbos] because on Shabbos it is Rabbinically forbidden to remove its tithes, as will be explained in chapter 339 [Halacha 7], and [so too] anything of the like of this, is Muktzah Machmas Gufo and is [thus] forbidden to be moved even in order to use it [to do something with] and [even in order] to use the space that it under it.”; based on Shabbos 126b and 128a regarding Tevel

Foods which are forbidden to be eaten for long periods of times: Foods which are also forbidden to be eaten during the week [but are permitted in benefit], then even if they will eventually after some time become permitted [to even eat], such as for example Chadash, [nevertheless] it is permitted to be moved even in Eretz Yisrael, as since its time of prohibition [of eating] carries for a long time [therefore] it is designated within this time [of prohibition], to be fed to animals and sold to gentiles. [Admur ibid; Tosefta 15:8]

[60] Admur 308:9 “such as for example Tevel”; Shabbos 126b and 128a regarding tevel; M”A 515:3; SSH”K 20:31 [Vetzaruch Iyun Gadol on Piskeiy Teshuvos 308:33 which lists Tevel as not Muktzah since it can be given to a gentile, as Admur explicitly rules it is Muktzah. So rules also SSH”K 20:31 which he cites as his source, that it is Muktzah. Seemingly he misunderstood SSH”K 22:54 to be referring to Tevel of a Jew, when in truth it refers to Tevel of a gentile, in which case Admur would also agree that it is not Muktzah.]

What is Tevel: Tevel is any food which did not have its tithes removed from it. Although Tevel is not forbidden in all benefit, as it is permitted to sell Tevel [Yore Deah 331:117], nevertheless it is forbidden in benefits that destroy the Tevel, such as feeding it to an animal [See 331:88] and hence has no purpose on Shabbos.

[61] Admur 524:1 with exception to one who kneads dough on Yom Tov itself in which case Challah may be separated [506:5]

[62] Admur 308:9 “even if the food is only Rabbinically forbidden [in benefit], such as for example Stam Yayin” based on Beitza 21b

[63] Michaber/Rama 446:1; Admur 446:5 and 444:13; M”B 446:5

[64] Admur 308:9 “similarly milk which was milked [from the animal] on Shabbos…..is forbidden to move them even in order to use it [to do something with] and [even in order] to use the space that is under it.”

[65] Admur 308:9 “and so too an egg which was laid on Shabbos….is forbidden to move them even in order to use it [to do something with] and [even in order] to use the space that is under it.”; 513:1-3; Michaber 322:1

[66] Admur 308:9 “for example juices which have flowed out from fruit on their own on Shabbos…..is forbidden to move them even in order to use it [to do something with] and [even in order] to use the space that is under it.”

^[67] Admur 320:3-5

[68] Michaber 322:3; M”B 322:7; Ketzos Hashulchan 146:23 from Peri Megadim

[69] Admur 310:3 “The above [cases in which it is allowed to move and eat the fruits] only refer to [fruits] that have been removed from the tree [from before Shabbos], however if it was attached [to the tree on Shabbos] and then [later] got removed on Shabbos, then even if it belongs to a gentile which removed it for himself, and [furthermore] even if the gentile had intention from before Shabbos to pick these fruits on Shabbos, such as in a case that one heard the gentile say on Erev Shabbos that “tomorrow I will pick these fruits”, and even [furthermore, even] if the fruits were fully ripe, in which case they are considered prepared [to be eaten] even when they are still attached [to the tree] as will be explained in Chapter 318 [Halacha 6], nevertheless [despite all the above] they are forbidden to be eaten and moved. The reason for this is because of a decree of fruits that have fallen off [from a tree on Shabbos], as will be explained in chapters 322 and 325 [Halacha 8].”

[70] Admur 308:9 “Foods which are also forbidden to be eaten during the week [but are permitted in benefit], then even if they will eventually after some time become permitted [to even eat], such as for example Chadash, [nevertheless] it is permitted to be moved even in Eretz Yisrael, as since its time of prohibition [of eating] carries for a long time [therefore] it is designated within this time [of prohibition], to be fed to animals and sold to gentiles.”; Tosefta 15:8

[71] Admur 308:89 “An item which is not useable for its owner because it is forbidden for them [to use], such as wine for a Nazir, then it does not become Muktzah because of this being that it is [still] fit for others [to use]. Thus even the Nazir himself is permitted to move it.”; M”A 308:79; M”B 308:170

[72] Admur 611:8-9; See 611 that it is permitted from the letter of the law to prepare food for after the fast, as well as to feed it to children and touch it, thus proving that it is not Muktzah.

[73] Admur 446:7 and Rama 446:3 regarding Chametz

[74] SSH”K 22:59; Vetzaruch Iyun as it is forbidden for a Jew to benefit from it in a way of destruction of the Tevel. Perhaps however it is different then Chametz as it is not completely forbidden in benefit.

[75] Thus it is much better than the case in 325:6 regarding flour of a gentile, as here even by Bein Hashmashos the food was ready to be eaten by the gentile.

[76] Piskeiy Teshuvos 308:33

[77] Tzitz Hakodesh 1:35; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 which do not mention it as being Muktzah.

[78] Rav Poalim 3:30; brought in Kaf Hachaim 453:17; Minchas Yitzchak 7:33; Chazon Ish 49:16; Dovev Meisharim 1:49

[79] All the early and late Achronim mentioned in Minchas Yitzchak 7:33 who do not mention it as being Muktzah; Tzitz Hakodesh 1:35; See Admur 310:4; Yechaveh Daas 2:64

Other Opinions: The Minchas Yitzchak 7:33 brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten. See Chazon Ish 49:16; Dovev Meisharim 1:49

[80] The reason it is not Muktza: 1) Edible Kitniyos is not Muktzah on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Tzitz Hakodesh 1:35; Admur 310:4; M”B 318:8] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]3) Even on Yom Tov itself Kitniyos is not Muktzah as it is edible for Sephardim, and is hence similar to wine of a Nazir. [Tzitz Hakodesh 1:35; See Admur 308:89; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 which do not mention it as being Muktzah; See however Rav Poalim 3:30; brought in Kaf Hachaim 453:17; Minchas Yitzchak 7:33; Chazon Ish 49:16; Dovev Meisharim 1:49 who rule it is Mukztah on Yom Tov for Ashkenazim]

[81] Birchos Mayim [Rav Mordechai Meyuchas] 446; Or Sameiach Yom Tov 4; Makor Yisrael 104; Yechaveh Daas 2:64

[82] The reason it is not Muktza: 1) Edible Chametz is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Tzitz Hakodesh 1:35; Admur 310:4; M”B 318:8] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]

[83] See Rav Avraham Chaim Naah in Hamodia [Yagdil Torah Yerushalayim 6/2610] that one may eat from the Chametz even before the sale. See Chapter 16 Halacha 1!

[84] Luach Rav Tukichinsky writes not toe at the Chametz on Shabbos

[85] Minchas Yitzchak 1:33; Dovev Meisharim 1:49

[86] It is thus similar to wine of a Nazir which is not Muktzah

[87] Biur Halacha 338:8 “Assur”

[88] Admur 310:2“Any item that is fit to be eaten on Shabbos is not considered Muktzah, even if it is designated to be sold, such as for instance, dates and almonds and other fruits which are designated to be taken to be sold in another area, one is permitted to eat from them on Shabbos, even if one physically set them aside from being eaten on Shabbos, such as wheat which one planted in the ground, it is permitted to eat from it on Shabbos, if it has not yet rooted [into the ground].”; Michaber 310:2

[89] Admur 310:2 “Similarly, all types of fruits that were set aside to dry out, one is allowed to eat from them [even] before they have dried out, with exception to figs and raisins [of a Jew] which are forbidden to be eaten from or moved once one has set them aside [to be dried] until after they are completely dry.”; Michaber 310:2; Levush 310:2; Beis Yosef 310; M”B 310:9

[90] Admur 310:2; Michaber 310:2

The reason: The reason for why figs and raisins are Muktzah during the drying process is because they give off bad odor in the interim [until they are dried], and are thus inedible [starting] from after they have begun drying until they are fully dried. They are therefore forbidden on Shabbos because of Muktzah. [Admur ibid; Michaber ibid explains that the reason is because it is both “Dachinu Beyadayim and Lo Chazu”]

[91] Admur 310:3

^[92] Admur 310:9

[93] Minchas Shabbos 88:16; See there regarding if one was sick before Shabbos and thus knew that medicine would be needed on Shabbos if even healthy people may move it for themselves.

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

[95] M”B 338:30 based on Zechor Leavraham, in explanation of Michaber ibid; Admur ibid

[96] So is implied from M”B 338:30 from fact he says it is not Nolad. However, Tzaruch Iyun from Admur which here specifically mentions “on Shabbos” regarding the scenario. Although one can say that this is coming to contrast before Shabbos.

[97] Vetzaruch Iyun as for what is collected rainwater used for in today’s time? Should it thus be considered Muktzah?

[98] Admur 338:9 from that it is permitted to place a vessel under rainwater and if fit for use then it is not Muktzah; Mishneh Berura 338:30 explains that rainwater is not Muktzah or Nolad; Beir Moshe 3:20 explains in length that rainwater is not Muktzah

However, the Peri Megadim Introduction to Hilchos Yom Tov 29 rules that rain is considered Muktzah due to Nolad.

[99] Beir Moshe 6:30; Har Tzevi Kuntrus of 39 Melachos “Soser”, and so is implied from other Poskim which deal with the question of making snowballs on Shabbos.

[100] Vetzaruch Iyun as for what is snow or rainwater used for in today’s time? Should it thus be considered Muktzah?

^[101] Admur 3308:26 “However] if the broken pieces are not fit for any purpose, then they are completely Muktzah being that they no longer have the status of a vessel on them at all, and it is thus forbidden to move them on Shabbos, whether [the vessel] broke on Shabbos or whether it broke on a weekday.”; Michaber 308:6; Mishneh 124b; See Admur 308:24, 26, 29, 31, 32; Ketzos Hashulchan 109 footnote 1; Piskeiy Teshuvos 308 footnote 67 in name of Rav Moshe Feinstein regarding all broken vessels today; SSH”K 20:41

^[102] Admur 308:28 “All broken pieces which are forbidden to move, even those which are not fit for any purpose [at all], [nevertheless] if they are found in an area that is able to cause damage, such as for example a glass vessel which broke on a table or in a place where people walk, then it is permitted to move the broken pieces in order clear it from the area, and thus prevent a safety hazard to the public.”; 308:49; Rama 308:6; Michaber 308:18; Kol Bo 31; Orchos Chaim 361

[103] Admur ibid limits this allowance to a public safety hazard. This is based on the Michaber ibid which also states that his law applied only by a public safety hazard, and so rules Aruch Hashulchan 308:8

Other opinions: Some Poskim rule that even by a safety hazarad to an individual the Sages did not decree the law of Muktzah and it hence may be moved. [P”M 308:37; M”B 308:77]

[104] Admur 308:49. Vetzaruch Iyun from 518:5. See previous footnote!

[105] The reason: The reason for this is because in a circumstance [that not moving an object will cause] a safety hazard to the public, the [Sages] did not make the decree of the Muktzah prohibition, [they did] not even [apply the decree against] carrying in a Karmalis [in such a situation], as is explained [in Halacha 49]. [Admur 308:28; based on Michaber 308:18; Admur 308:49]

[106] Piskeiy Teshuvos 308:19

[107] Simple implication of Poskim in 308, as otherwise there would be no novelty in this ruling. [SSH”K 23 footnote 71 in name of Rav SZ”A] See previous footnote for opinion of Admur!

[108] Olas Shabbos 308; Biur Halacha 518:3 “Leshamto”

[109] Piskeiy Teshuvos 308:19 based on Admur 308:28 it says that when the Muktzah item poses a public safety hazard then one may move it, being, in such a case the decree of Muktzah was never instituted. This would imply that if it only poses a hazard to an individual, it would be forbidden for him to move it and he would have to be careful to avoid the item. Vetzaruch Iyun what is the reason to differentiate between a hazard to an individual or to the public. However, the M”B 308:77 rules that by a hazard to one’s household (in one’s house) one may move a Muktzah item, as by Muktzah the Sages allowed to move it even if it does not pose a public hazard, and only regarding carrying from one domain to another were they stringent to only allow moving the hazard if it endangers the public.

[110] SSH”K 25:8

[111] SSH”K 25:8

[112] Shulchan Shlomo 2:308-37 in name of Rav SZ”A; Shvus Yitzchak 4; Shalmei Yehuda 6:23; Rav Trevadavitch in his book on Shabbos; Shaareiy Halacha 11:28-4; See also Emek Hateshuvah 5:10; Sheilas Shaul 1:36; Kovetz Zera Yaakov 30:81; Sedeh Elchanan 2; See Divrei Pinchas 32

[113] The reason: As there are people that reuse disposable vessels. On the other hand, it is not considered like an actual pot thrown in the garbage being that a pot is used by all people, and we can hence apply Batul Daato. This is opposed to a disposable vessel that is not reused by most people.  [ibid]

[114] Tzaruch Iyun even if thrown out before Shabbos as on the one hand they retain their vessel form, on the other hand they are treated as if they no longer have a use and thus perhaps are Muktzah even if thrown out on Shabbos.

[115] Poskim ibid

[116] Shalmei Yehuda 6:23; Rav Trevadavitch in his book on Shabbos;

[117] Shulchan Shlomo 2:308-37 in name of Rav SZ”A; Shvus Yitzchak 4; See Divrei Pinchas 32

^[118] Admur 308:22 regarding a grinder; Peri Megadim 308 A”A 9; Rashba 123a; M”B 308:20; Biur Halacha 308:3 “Kardom”; Ketzos Hashulchan 108:13; 

[119] Admur 308:22 “A grinder which has inside of it garlic or [other foods of] the like of which are grounded inside of it, is permitted to be moved even for its own benefit, even though it is a vessel that is designated for a forbidden purpose.”; Gemara Shabbos 123a; M”B 308:26

[120] The reason: The reason for this is because the grinder is secondary and [thus] nullified to the garlic inside of it, just like a vessel is secondary to the food inside of it, [and thus] it is as if one is moving only the garlic, which is permitted to be moved for even no need at all. [Admur ibid regarding grinder]

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

[122] Admur 308:60 “It is permitted to remove from one’s table [onto the floor] crumbs which are smaller than [the size of a] Kezayis, even though they are not designated to be eaten by humans [being that crumbs that are less than a Kezayis are insignificant for humans] and rather [are now only standing to be eaten] by animals or birds.”; Michaber ibid

[123] Admur 308:60 “Bones which are fit for dogs and peels of fruits that are fit for animals, such as for example the pods of legumes [which are] the [stalks that] the legumes grow inside of, and any other [item] of the like, is permitted to be remove from the table because they are permitted to be moved just like any other animal food….[However] if the peels are not fit for animals [to eat], such as for example shells of almonds and walnuts and the like, which are forbidden to be moved [on Shabbos] just like wood or stones, are forbidden to be removed from ones table whether with ones hands and whether with an item that one is holding in ones hand, such as [it would be forbidden to] move them with a knife, and the like.”; Admur 308:65 “Hard bones which are so hard that even a dog cannot eat them, are forbidden to be moved in all places, just like a tree or stone.”; Michaber 308:27; M”B 308:114

^[124] See SSH”K 16:10 and Piskeiy Teshuvos 308:43 regarding apricot pits that they are Muktzah unless designated to be used for children games before Shabbos. However possibly for children themselves they are not Muktzah even when removed on Shabbos. [SSH”K ibid footnote 33] However, majority of Michabrei Zemaneinu rule that it is Muktzah if removed on Shabbos. [Piskeiy Teshuvos ibid footnote 359]

[125] Admur 308:8; 308:60; Michaber 308:27

[126] As a) The pit will be thrown out afterwards and is hence considered permanently designated for this purpose, in which case we rule that this form of designation before Shabbos removes its Muktzah status. [Admur 308:53; Michaber 308:22; Ketzos Hashulchan 110:5] b) It is common to use the pit for this purpose and hence follows the law that even if it is designated before Shabbos only for a limited amount of time for a common purpose, its Muktzah status is revoked. [Admur 308:36 [regarding if used in the past]; 50-51 and 53 [regarding both if used in the past or designated for temporary use]; 1^st opinion in Michaber 308:22; Biur Halacha 308:22 “Beyichud” that using in past has same law as temporarily designating]

[127] On the one hand one can argue that even when it is separated on Shabbos it should not be considered Muktzah as a) there is still some fruit that always remains on the pit which one may want to eat and b) it is customary by many to use it right away to place in the dip to prevent browning and hence perhaps it should be considered an automatic designated vessel until one decides to throw it in the garbage. This would perhaps follow the same law as Shivrei Keilim, in which we rule that since they were originally a non-Muktzah vessel if it remains fit to cover a vessel, then it is not Muktzah even though it has yet to be designated for this purpose. [Admur 308:24; Michaber 308:6; Mishneh Shabbos 124b] Perhaps one can apply the same argument here that since it was originally attached to a fruit and not Muktzah, so too here as well, since it still retains a common use, therefore it is not Muktzah on Shabbos. Furthermore, one can argue that since the moment one detaches the pit from the fruit he intends to reuse it to prevent browning, it never goes to a moment in which it is considered a non-designated item which is Muktzah. [See Admur 308:50 regarding Palm branches that we follow one’s intent at the time that it was removed from the tree] On the other hand one can argue that the majority of pits are not saved and are rather thrown out right away, and hence the fact that some fruit may remain on it, and that some pits are used to prevent browning don’t turn it into an automatic designation. Vetzaruch Iyun and practically one is to be stringent, although perhaps those who are lenient do not have to be protested, as rules SSH”K regarding apricot pits.

[128] https://www.huffpost.com/entry/keeping-avocados-from-turning-brown_n_1196633

[129] Piskeiy Teshuvos 308:23

[130] Piskeiy Teshuvos 308:23

[131] So seems Pashut from Admur and so rules a noted Posek brought in appendix of Piskeiy Teshuvos.

[132] Piskeiy Teshuvos 308:23

[133] SSH”K 16:10

[134] Admur 308:67 “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.”; See Ketzos Hashulchan 111:18; Shabbos 143b; Piskeiy Teshuvos 308 footnote 429

Other opinions: The Ketzos Hashulchan 111:18 explains the source for this ruling from the Talmud while also explaining an alternative understanding from the Talmud in accordance to which removing the pits with one’s hand would be permitted. SSH”K 20:26 permits one to take the item out with one’s hands seemingly relying on this alternative understanding in the Talmud.

[135] Admur 308:60 “Peels which are not fit for animals [to eat] such as for example peels of almonds and walnuts and the like, which are forbidden to be moved [on Shabbos] just like wood or stones, are forbidden to be removed from one’s table whether with ones hands and whether with an item that one is holding in one’s hand, such as [it would be forbidden to] move them with a knife, and the like.”; 259 KU”A 3 based on the M”A 259:8; Implied from reason of allowance in 337:2; So rules also Chazon Ish 47:14

Other opinions: Some Poskim rule that it is permitted to move Muktzah with an extension, such as a knife for the sake of a Non-Muktzah item, such as to make space on a table. [Taz 308:18; P”M 308 M”Z 18; Mishneh Berurah 308:115; Shaar Hatziyon 337:7 and Biur Halacha 337:2 “Viyeish; SSH”K 22:36 [37 in new]]. In Az Nidbaru 9:33 he rules that one may be lenient in a time of need.

Opinion of Taz: In 308:18 the Taz rules it is permitted. However, in 311:2 the Taz rules it is forbidden. The Beir Heytiv 308:33 mentions this contradiction. The P”M ibid and M”B ibid answer this contradiction by stating that when one is moving the Muktzah for a permitted purpose, such as to clean the table, we rule it is permitted, as is always the rule of Tiltul Min Hatzad for the sake of a permitted item. However, when one moves it for the sake of the Muktzah, such as for the sake of the corpse in 311:2, then it is forbidden.

Opinion of Admur in 444:13: In 444:13 Admur allows one to use a stick to move Muktzah if one needs its space. This follows the ruling of the Taz ibid as explained in P”M ibid. Vetzaruch Iyun Gadol as how this does not contradict 308:60 and 259 Kuntrus Achron 3, that it is always forbidden to move Muktzah with an item in one’s hand, unlike Taz [Rav Garelick, and Rav Ashkenazi in Mareh Mikomos Vetzeyunim; as well as Zichron Yosef 343 and 347]. Practically the ruling in 308:60 is the main ruling [Zichron Yosef 347], however perhaps one can partially answer that by Chameitz Admur chose to rely on Taz when one desires to move it for its place being that it is also proper to move it so he not come to eat it. [Zichron Yosef ibid]

[136] The reason: The reason it is forbidden to move Muktzah even with a knife is because:  The [sages] only permitted one to move [a Muktzah item] through [moving] another item [that is not Muktzah] when the forbidden [i.e. Muktzah] item is already on top of the permitted [i.e. Non-Muktzah] item and one moves with his hand the permitted item which then consequently causes the forbidden item to move along with it, such as for example one shakes with his hands a board or a cloth which already has the peels lying on it, and the peels thus also get shaken and consequently fall off [from their surface by themselves]. [It is not forbidden to move the board] because the board has never become a base for the forbidden item being that the peels [which were left over from the Shabbos meal] were not resting on it by twilight [and an item only becomes a base if by twilight it had a Muktzah item resting on it]. This is opposed to when one drags a Muktzah item with a knife that the item is not moving on its own [consequently of a different action] but rather [is directly moving] through the knife which is considered like an extension of one’s hand. [Admur ibid]

^[137] Admur 308:61 “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.”

^[138] 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.

[139] Admur 308:61; Michaber ibid

[140] Admur 308:61 “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  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  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].

[141] Admur 308:61 “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.”; Michaber ibid; Rosh 22:8

[142] The reason: The reason for this is because these peels are nullified to the bread. [Admur ibid]

[143] Admur 308:62 “[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.”; Michaber ibid

[144] Admur 308:67; M”B 308:115, brought in Ketzos Hashulchan 111 footnote 9

[145] Admur 308:67 “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], as one is not allowed to intentionally make a “bucket of garbage.”

[146] See Shoel Umeishiv Tinyana 3:33; Piskeiy Teshuvos 308:51 footnote 429

[147] See Shita Mekubetzes Beitza 21b; M”B 308:115; Maor Hashabbos 4 Michtavei Harav Fisher footnote 32; Piskeiy Teshuvos 308:51 footnote 428

[148] 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?

[149] 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.

[150] 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.

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

[152] Az Nidbaru 9:33

[153] Minchas Yitzchak 7:16

[154] 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.

[155] Nesiv Chaim 308:27 in Otzer hamifarshim

[156] Admur 337:2; M”A 337:4; Biur Halacha 308:27 “Minaeri”

[157] The reason: It is permitted to sweep them being that they are to the person like a pile of filth, which the Sages permitted one to remove to the garbage, due to one’s dignity. [Admur ibid; Rashba and Ran; M”B 337:12] Alternatively, the reason is because this is considered Tiltul Min Hatzad which is permitted to be done for a Mutar item, such as to make room on the floor. [Shaar Hatziyon 337:7; Biur Halacha 337:2 “Veyeish Machmirim”; Ramban in Milchamos 48b] Admur negates this reason in 308:60, and 259 Kuntrus Achron 3, based on M”A 259:8.

[158] So is implied from Admur ibid which depends the allowance on the Muktzah being a Graf Shel Reiy; See also 308:60, and Chapter 259 Halacha 4 and Kuntrus Achron 3.

Other opinions: According to those that rule one may move Muktzah with a knife for the need of the space [Taz 308:18; M”B 308115] would likewise rule here that it is allowed.

[159] See Piskeiy Teshuvos 308:8; footnote 237; 41 footnote 350; 49; 309:3 footnote 41; See regarding Geraf Shel Reiy: Admur 308:72-76; Michaber 308:34-37; Gemara Beitza 36b; Shabbos 121b

[160] Piskeiy Teshuvos 308:8

[161] However, see Piskeiy Teshuvos 308:8 that it is defined as a Keli Shemilachto Leissur. Vetzaruch Iyun, as a garbage bin is designated also for discarding non-Muktzah items that one no longer desires. 

[162] See regarding the law of Basis: Admur 279:4; 308:79; 309:4; 309:4, 7-8; 310:7, 11, 16; 310:18; 311:14; M”B 309:19; Ketzos Hashulchan 112:13; SSH”K 20:53 footnote 186

[163] This follows the same ruling as moving a garbage bin back into the house, which is under debate if allowed and in which we are initially stringent, as explained below, and hence in order to circumvent the debate one is to simply use his feet to move the garbage; See Shvus Yaakov 2:45; SSH”K 22 footnote 124; Piskeiy Teshuvos 308 41 footnote 350; Maor Hashabbos 4 letter 20 of Rav Fisher footnote 31

[164] See Admur 308:72 “If the garbage can is in an area that one is not particular to keep clean from it, but it is now full and it is thus impossible to place any more garbage there, then it is permitted to remove it [from the courtyard, empty its garbage and then] return it, in the way that will be explained [in the next Halacha].”; Beis Yosef; M”A 308:59; M”B 308:134; Piskeiy Teshuvos 308:49

[165] The reason: This is due to the allowance to move a Geraf Shel Reiy from an area where people are accustomed to settle and be repulsed from the item. This is allowed even though the item is Muktzah in order to give respect for people [that they should not need to be in the presence of repulsive items]. [Admur 308:72 “Any item that is repulsive, such as for example garbage and vomit and feces, whether of a human or of a chicken and the like, if they are found in ones courtyard that he lives in, meaning the courtyard that is in front of his house or on the side of his house which he uses to leave and enter from constantly, and is thus a place that people are particular to make sure to keep clean from dirty substances, then it is permitted to move them to the trash or to the bathroom, even with one’s actual hands without using any vessels [to help move it]. This concept is referred to in all places by the term “Graf Shel Reiy” “A bucket of garbage”. As well, if the repulsive item is in an alleyway by an area that people walk on, then it is permitted to move it to the side. However if the filthy item is in a different courtyard which one does not live in, or if it is in ones backyard, which are [both] areas that [people] are not particular about dirty substances being found inside of them unless one is sitting there, while at the times that one is not sitting there he is not particular about it even when entering and leaving the area, being that one does not regularly enter and leave from there, it is forbidden to remove the filth from there, unless one is actually sitting there [and has become repulsed by the filth].”; Michaber 308:34; M”A 308:58; M”B 308:131-132; M”A 308:58; M”B 308:131]

[166] See Piskeiy Teshuvos 308:49

[167] It may be discarded, as in such a case it is no different than garbage which is overflowing that may be discarded. Now although when the trash is in its designated area it may not be thrown out, as explained above, nevertheless this is only if it is “meant to be there in its current state” [Admur ibid], otherwise, even if it is not overflowing it may be thrown out.

[168] See Admur 308:72 “However if the filthy item is in a different courtyard which one does not live in, or if it is in ones backyard, which are [both] areas that [people] are not particular about dirty substances being found inside of them unless one is sitting there, while at the times that one is not sitting there he is not particular about it even when entering and leaving the area, being that one does not regularly enter and leave from there, it is forbidden to remove the filth from there, unless one is actually sitting there [and has become repulsed by the filth].”; Michaber 308:34; M”A 308:58; M”B 308:133

[169] See Piskeiy Teshuvos 308:49 footnote 418 that in today’s times garbage bins are usually not Muktzah as they are not dirty being that we use a garbage bag. However, he seemingly forgot to take into account the issue of Basis which can easily occur if there was Muktzah garbage in the bin during Bien Hashmashos of Shabbos.

[170] The reason: The action of returning a Muktzah garbage bin back to the house after discarding its content is complex and under debate as to when and how it is allowed, and is therefore best to be avoided. [See below]

[171] Admur 308:74 “All the above [restrictions in returning the vessel to the house] is only if one already removed it from his hand when he arrived to the dumpster. However, if it is still in his hand one is permitted to return it according to all opinions and in all situations, and even without [needing to] add water inside of it, as is the law with all Muktzah [items], that if they are already in one’s hands it is permitted for him to move it to wherever he wishes, as explained above.”; M”A 308:60; M”B 308:137

Other opinions: Some Poskim question whether one may return the potty without water even if it is still in one’s hands. [Elya Raba 308:76; P”M 308 A”A 60; brought in M”B 308:137]

[172] Admur 308:74 “[However] according to what it was explained there that it is proper to be stringent in this, so too here it is proper to place water into the vessel even though it is still in one’s hands.”; M”A 308:60; M”B 308:137

[173] See Admur 308:73 “A bucket of garbage, and a urine potty, even though they are permitted be moved to the trash area to be placed there, [nevertheless] it is forbidden to bring them back into ones house, because they are forbidden to be moved even when they are empty being that they are so repulsive that they are not even fit to be used to cover a vessel with, and Muktzah Machmas Mius was only permitted [to be moved] if it is fit to be used to cover a vessel.”; Michaber 308:35; M”A 308:61; M”B 308:136

[174] Admur 308:73 “There are those which permit one to return [the potty and garbage can] to the house in any situation, even if one does not need to use it [anymore] today to place filth inside or to remove feces with, as long as one places [drinkable] water into them. Practically, one is to be stringent like the first opinion, although in a case where there will be a monetary loss, such as if the garbage can is a little expensive, and there will thus be a loss if one were to leave it [outside by the public] dumpster as it will get stolen from there, then one may [be lenient and] rely on the second opinion.”; M”A 308:61; Elya Raba 308:77; M”B 308:138

[175] See Admur 308:73 “[However] if one needs to bring it back in order to reuse it again today to place filth in them, then one is permitted to return them by placing in them water which may be moved [is not Muktzah], meaning [one places enough water] that [it] is still drinkable for an animal even after being placed in the potty or garbage can.”; Michaber 308:35; M”A 308:61; M”B 308:136

[176] Admur 308:73

[177] See Maor Hashabbos 4 Michtav 25 of Rav Fisher; Piskeiy Teshuvos 308:8, and footnote 416

[178]

[179] The reason: As even if this latch were to be defined as Muktzah, it is permitted to move Muktzah with one’s foot.

[180] See regarding Ohel: Admur 315:19; M”A 315:21; Michaber 314:13; Shabbos 139b; Tosafus Beitza 32b; M”B 315:48 See regarding if the cover of the bin becomes a Basis if the bin itself became Muktzah by Bein Hashmashos: P”M 308 Hakdama M”Z; and M”Z 14 in name of Bach Liheter;; P”M 309 M”Z 1; Minchas Shabbos 88:22; Tehila Ledavid 310:7; Ketzos Hashulchan 112 footnote 20; Az Nidbaru 2:49; Piskeiy Teshuvos 309:3; SSH”K 20:59

[181] As the cover is designated and recognized for that purpose. This is unlike Nitei Gavriel Yom Tov 18:14 which states one must initially be careful in this matter. This applies even if the can is very wide. This however only applies by the regular cover of the garbage can. If, however, one is using something else as a cover, which is not recognizably a garbage can cover such as a towel, then if the opening is as wide as a barrel one is not to cover it completely, or remove its covering completely.

[182] See Piskeiy Teshuvos 309:3 footnote 41, Vetzaruch Iyun on several of the points that he makes there

[183] The reason: As when the garbage bin has become Muktzah by Bein Hashamshos, then the door of the cabinet itself has become a Basis for the Muktzah garbage bin, and it is a dispute whether one may move a Muktzah item for the sake of getting rid of a Geraf Shel Reiy.

[184] As according to the lenient opinion which permits moving the garbage bin for the sake of future discarding, here too it should be allowed. See Piskeiy Teshuvos ibid who completely permits this.

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

[186] Admur 279:1 “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.”; Michaber 279:1

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.

[187] Admur 279:6 “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.”; Michaber 279:5

[188] Admur 269:4

The law if one made a stipulation: 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. [Admur 279:5]

The reason: 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, 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. [Admur ibid; Regarding why a flame is Muktzah-see: Igros Moshe 3:50; Chazon Ish 41:16; Minchas Shlomo 14]

[189] Admur 279:1 “[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).”

[190] Admur 269:2 “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….. Similarly, the wick has also become a Basis to the flame and is forbidden to move its leftovers for that entire Shabbos.”; Michaber 277:1

The reason: The reason for this is 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. [Admur ibid; M”A 279:2; M”B 279:3]

[191] M”B 279:2

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

[193] Admur 269:3 “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.”; Rama 279:2

The reason: The reason for this is because 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. [Admur ibid; Rama ibid]

[194] Admur 279:1 “On a Shabbos [in which no candle was lit from before Shabbos] it is permitted to move the candle and candelabra for the need of using them or for their space, being that they were not lit by the beginning of the entrance of that Shabbos.”; 279:7; Admur 308:33 “A whole candle made of bees wax or of fat, even if one had already lit it on the weekday or on the previous Shabbos it is nevertheless considered a vessel which is designated for a prohibition use.”; Michaber 279:6; Shabbos 46a; M”A 308:18; M”B 308:34

Other opinions: There are Poskim which rule that they are completely Muktzah even when not lit before Shabbos, being that their only use is for lighting and there is no other possible available use to do with them. [Aruch Hashulchan 279:1; Mor Uketzia brought in M”B 308:34 regarding candles; Chazon Ish 44:13]

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

[196] Such as it has indentations which make it appear to have parts which have been attached to each other.

[197] Admur 279:8 “A candelabra, whether large or small, if made up of assembled parts, is forbidden to be moved even for the sake of using it [for a permitted use] or for its space, even though one had not lit it for the current Shabbos…. Furthermore, even if they are not made of assembled parts but rather have indentations around them, thus making it appear like it is made of assembled parts, it is forbidden to be moved due to a decree that perhaps the onlooker will say that it is made of assembled parts and will then come to allow [moving] even [a candelabra] made of assembled parts. Furthermore, even if it is very small, in which it is not common at all to make it of assembled parts, and everyone knows that [the area which makes it look like it’s made of assembled parts] is merely indentations, nevertheless [it is forbidden to be moved being that] the Sages did not wish to differentiate between in their decree between a large [candelabra] and small.”; Michaber 279:7

[198] The reason: The reason for this is because [The Sages] suspect that perhaps it will fall from his hands and will become detached and he will reattach it with strength, and will be liable for “Building”, as is explained in chapter 313 [Halacha 2]. [Admur ibid]

[199] Admur 279:9 “Furthermore even a candelabra of assembled parts, if its parts are always loose, as it is not ordinary to assemble them strongly, it is permitted to move them and even to reinsert their parts if they fell out, as is explained there [313/21] see there for the reason.”; M”A 279:14

[200] Admur 279:9 “All the above is in reference to a candelabra and the like of it, by those vessels which are common to dissemble upon falling. However vessels which do not commonly dissemble upon falling, such as cups [made of assembled parts] and the like, are permitted to be moved, even in a case that [if they were to dissemble] it is forbidden to reassemble the parts , as is explained in chapter 313 [Halacha 21].”; M”A 313:12; M”B 279

[201] Piskeiy Teshuvos 279:1, as is the simple implication of Shulchan Aruch.

[202] Aruch Hashulchan 279:1; Mor Uketzia brought in M”B 308:34 regarding candles

[203] Vetzaruch Iyun as under which category would such an item fall? It’s not MMC”K, as one is not particular against ruining them being that they are cheap, and they are considered a vessel. So under which Muktzah category would they fall. Furthermore why are candleholders any different then candles and candelabras which Admur explicitly rules [279:1] that they are merely MM”I if they were not lit from before Shabbos. What other uses do candles and candelabras have over candleholders?!!!!

[204] Including silver plated, if it is set aside and not used for anything else in order not to ruin the silver.

[205] SSH”K 20 first opinion in footnote 214; Piskeiy Teshuvos 279:1; Bris Olam; Aruch Hashulchan 279:1 rules that they are always Muktzah due to not having any other use. So is also implied from Tehila Ledavid 336:6

[206] Rav SZ”A in SSH”K 20:note 214; see also Sheivet Haleivi 1:56

[207] As moving it in this way still contains the suspicion, and even more so, that it may fall and one may come to reassemble it.

[208] Tehila Ledavid 279:1; 308:22

[209] Vetzaruch Iyun as moving with a Shinuiy still contains the suspicion, and even more so, that it may fall and one may come to reassemble it.

[210] Piskeiy Teshuvos 308:4

[211] Chelkas Yaakov 1:40; Minchas Yitzchak 3:43; Rav Elyashiv brought in Shalmei Yehuda and Shvus Yitzchak

Electricity has the same status as a flame which is Muktzah, and hence the lamp becomes a Basis for a Muktzah object. [ibid, see 279:1 that candle is Muktzah because is Basis to the flame.]

[212] See Minchas Shlomo 14; Igros Moshe 3:50

[213] Igros Moshe 3:49; 4:91-5; 5:22-22

[214] Igros Moshe 5:23; Minchas Shlomo 1:9; Shulchan Shlomo 18

[215] Minchas Yitzchak 3:43; Igros Moshe 3:49; Dirshu p. 59

[216] Admur 279:5 “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^[216], 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.”; Rama ibid; M”B 279:13

[217] 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]

[218] Admur 266:9-10

^[219] Admur 307:16

[220] Admur 277:5-6

[221] Admur 277:5 “One who left a candle on a tray [or table] from before Shabbos and forgot to remove it prior to the onset of Shabbos, 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.”; Michaber 277:3

[222] Admur 277:6 “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.”; M”A 277:8; M”B 277:18

[223] 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.

[224] Admur ibid “The same law applies if there were on the table by Bein Hashmashos other items which are not Muktzah.”

How to determine importance: 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

[225] Admur ibid “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.”

[226] Admur 279:4 “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].”; Michaber 279:3

The reason: The reason for this is because 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. [Admur ibid; M”A 279:5; M”B 279:10]

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

[227] Admur 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.”; Admur 277:6 “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.”

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

[229] 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

[230] Admur 277:5 “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.”; Michaber ibid

[231] Admur 277:5 “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].”; M”A 277:10; M”B 277:15

[232] Admur 277:5 “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.”; Rama ibid

[233] Admur 277:5 “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. 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.”; Michaber ibid

[234] Admur 277:6 “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. ”

Explanation: 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.]

[235] Admur 277:6 “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.” ; Michaber 277:3

[236] Admur 279:4 “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].”; Michaber 279:3

The reason: The reason for this is because 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. [Admur ibid; M”A 279:5; M”B 279:10]

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

[237] Admur ibid “However it is permitted to touch the tray as it is permitted to touch all Muktzah.”; Rama ibid

[238] There we explained that: 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.  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. [Admur 279:5]

[239] Admur 277:6“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.”; 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

[240] Piskeiy Teshuvos 279 footnote 4

[241] 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.

[242] RSZ”A in SSH”K 20 footnote 216

[243] Piskeiy Teshuvos 277:10

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

[245] See Admur in 277:6 that we measure versus what is more important and not versus the monetary value; See Ketzos Hashulchan in next footnote

[246] Ketzos Hashulchan 112 footnote 24 that one must measure whether the light of the candle or the Heter is more important right now, and which one he would rather have now.

[247] Admur 277:6

[248] Based on Piskeiy Teshuvos 279:2

[249] 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.

[250] 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.

[251] 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.

[252] Such as specially designed candle trays

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

[254] As rules Admur in 279:5

[255] Igros Moshe 3:51

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

[257] See Admur 336:18; 494:14; Rama 336:11; M”A 336:13; 494:5

[258] Admur 308:8; Michaber and Rama 308:7

[259] Admur 312:9; 336:4; M”A 312:6; See Peri Megadim 312 A”A 6

Other opinions: Some Poskim rule that all grass which is attached to the ground is not Muktzah. [Elya Raba and Tosefes Shabbos brought in Machatzis Hashekel 312:6; so rules also M”B 312:17; Shaar Hatziyon 336:42] According to this opinion Muktzah only applies to those things attached to the ground which had a decree of Shimush Gidulei Karka attached to it, such as fruits of a tree. However, grass and the like is not forbidden due to Gidulei Karka, as explained in 336, and it is therefore also not Muktzah. However, once the grass is detached it becomes Muktzah.

[260] Admur 308:50

[261] See Admur 336:18; 494:14; M”A 336:13; 494:5; Piskeiy Teshuvos 336:22

The reason: As they have been designated for a use from before Shabbos and thus have the status of a vessel. [Admur ibid]

[262] Admur 494:14; M”A 494:5

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