Are Rebbe Dollars or Coins Muktzah on Shabbos? Wearing, Moving, and Displaying Explained[1]
For decades, it became a well-known and cherished custom for the Rebbe to distribute dollars and coins to men, women, and children, often accompanied by a blessing and a directive to give them to tzedakah. These moments, experienced personally or cherished through family stories, transformed simple currency into deeply meaningful items, imbued with spiritual significance and Segula for safety and success. As a result, many people treat their Rebbe dollar or coin as far more than money—guarding it carefully, preserving it for years, and viewing it as something special and holy. Some keep it safely stored away, others frame it and display it prominently in their home, while many wear these coins proudly as jewelry, such as a necklace or bracelet, keeping it close at all times. At the same time, there are those who, for practical or charitable reasons, may eventually sell such items or donate them to organizations. This wide range of uses—from safeguarded keepsake, to decorative display, to wearable adornment, and even potential resale—raises an important and very practical halachic question for Shabbos: does this unique “money” retain its regular status as muktzah, or can its special designation and usage redefine how it is treated under the laws of muktzah and carrying?
- Background Laws of Muktzah:
Status of Money as Muktzah:[2] Regular money—whether coins or dollar bills—is classified as Muktzah Machmas Gufo, as it is not considered a vessel and has no permitted use on Shabbos. Accordingly, it may not be moved. However, Halacha recognizes that an item which is inherently muktzah can lose that status if it is designated before Shabbos for a permitted use.
Removal of Muktzah Status Through designation: The removal of muktzah status from an item that is otherwise Muktzah can occur through permanent mental[3] designation for a specific permitted purpose[4], or when the item is used in a way that is common for such a purpose[5], or when a noticeable physical action is performed on the item that clearly demonstrates its new function.[6] When such an action is done, even an item that was previously not a vessel can receive the status of a usable object on Shabbos.
Can a coin have its Muktzah status removed? A coin, that has been turned into a piece of jewelry is not Muktzah.[7] Nonetheless, at what stage it loses its Mukztah status and if any action must be done to it is discussed amongst the Poskim: According to most Poskim[8] the permanent designation alone suffices and hence a coin that has been permanently designated to serve as part of clothing or jewelry—such as in a necklace, bracelet, or clothing adornment—is no longer considered Muktzah even if it has yet to be attached to the jewelry or clothing. Now, while some Poskim[9] argue that a permanent designation never suffices for a coin, nevertheless, if an action was performed to the coin, such as placing it into a setting or integrating it into the jewelry, then even they agree that it is no longer Muktzah.[10] Some Poskim[11], however, require that a hole also be made in the designated[12] coin in order to fully remove its identity as money. Practically, the main ruling follows that even without a hole, proper designation and especially a visible action suffice.[13] Accordingly, such an item may be worn on Shabbos, even in an area without an eruv, as it is considered an adornment.[14]
- Background Customs of Coin Necklaces:
The Minhag regarding using coins for jewelry:[15] There is a longstanding custom, recorded already in earlier Poskim, to use coins for purposes of adornment. Parents would often perforate a hole in a gold or silver coin and attach it to a necklace on behalf of their daughter.
The Minhag regarding wearing a coin as Jewelry for a Segula:[16] There is also an ancient custom, recorded in the Poskim, to use coins not for their aesthetic value as jewelry, but specifically for the purpose of a segulah. In this tradition, coins—particularly those associated with a tzaddik—were worn as a sign of blessing and protection. It was customary for parents to place such a coin on a necklace around the necks of their children, not as an ornament of beauty, but as a meaningful expression of spiritual safeguarding and connection.
- The Status of Rebbe Coins:[17]
Based on the above background information, the following is the status of Muktzah of Rebbe coins:
Turned into an Ornament or Framed: A Rebbe coin that has been permanently designated to serve as part of jewelry—such as in a necklace, bracelet, or clothing adornment— or to be framed, is no longer considered muktzah.[18] This is especially true after it has been placed into its frame or setting or integrated into the jewelry. Now, while some Poskim[19] require that a hole be made in the coin in order to fully remove its identity as money, as we explained above, the main ruling follows that even without a hole, proper designation and especially a visible action suffice. Accordingly, a Rebbe coin necklace and bracelet may be worn on Shabbos, even in an area without an eruv, as it is considered an adornment.[20] It may likewise be removed and put on at will in a private domain, as it is no longer Muktzah.
Not turned into an ornament – A Loose Coin: If the Rebbe coin is being kept solely as a segulah and no physical change was made, its status is subject to dispute, as we explained above that some hold that designation alone is sufficient, while others require a tangible action to remove its Muktzah status. Practically, one should be stringent not to move a loose Rebbe coin that is not framed or part of jewelry. This is not only due to the above concern of the stringent approach, but also due to the concern that the designation is not necessarily permanent, as Rebbe coins are sometimes sold. Likewise, it is a puzzling matter to people for one to move a coin on Shabbos, and hence should not be done.[21]
- The Status of Rebbe Dollars:[22]
A framed Rebbe dollar where it is evident that it is not intended for use or sale, is considered properly designated and is therefore not muktzah. However, if the dollar is simply sitting loose on a table—even if intended as a segulah—one should be stringent not to move it on Shabbos. This is due both to the concern that the designation is not necessarily permanent, as such items are sometimes sold, and to the opinion that designation alone without an action does not suffice to remove muktzah status, and due to that it is a puzzling matter to people for one to move a dollar bill on Shabbos.
- Summary:
A Rebbe coin or dollar that has been permanently designated and has been physically integrated into jewelry or framing is not muktzah on Shabbos. However, if it remains loose and unaltered, one should be stringent and treat it as muktzah.
Table of Laws:
| Scenario | What To Do |
| Coin made into jewelry (bracelet/necklace) | Not muktzah; may be moved and worn |
| Coin in jewelry without a hole | Permitted (main ruling), though some are stringent |
| Framed dollar or coin | Not muktzah |
| Coin designated as segulah without action | Disputed; be stringent |
| Loose coin or dollar on table | Treat as Muktzah; do not move |
| Wearing coin jewelry outside without an eruv | Permitted |
Practical Examples:
- Mushki wears a Rebbe coin set into a bracelet. Since it was permanently made into jewelry, she may wear it on Shabbos—even outside without an eruv.
- Yanky has a Rebbe dollar framed on his wall and wants to show a guest. Since it is clearly designated and not used as money, he may move the frame.
- Moshe keeps his Rebbe coin loose in a drawer as a segulah. Since it has no physical change and could theoretically be sold, he should not move it on Shabbos.
A relatable Story – The Russian Chassidic Rabbi With an Earring
After losing several children, the parents of Rabbi Menachem Tzvi Rivkin received a silver earring from the Rebbe Maharash as a segulah for their next child’s life. When Menachem Tzvi was born in 1869, the earring was placed in his right ear, and he wore it for the rest of his life.
Rabbi Rivkin, a chossid of the Rebbe Rashab and the Frierdiker Rebbe, served as Rov in Babinovich and later in Vilna, where he led Anash and founded Tomchei Temimim. In 1923–24 he was appointed Rov in Manchester, becoming a leading Chabad figure in England. He was known for his mastery of Shas and Navi, his long, heartfelt davening, and his devotion to Chassidus.
The earring, however, remained the deeper mystery of his life. Witnesses recalled that on Erev Yom Kippur 5709 (1948), Rabbi Rivkin went to the mikvah and noticed afterward that the earring was missing. The mikvah was searched and even drained, but it was never found. Deeply shaken, he went home and then headed toward shul for Kol Nidrei. On the steps, he collapsed and passed away at age 79. The earring was never recovered.
Many in Manchester grew up hearing this story. Some recalled it as a full earring, others as a hook, but all agreed on the same point: the day he lost it was the day he left this world.
[1] See Admur 301:39 “Even if they are pierced coins, which may not be used any longer as currency, this does not remove their status as muktzeh. Only if they are made of silver or gold and are pierced in order to hang on a daughter’s neck as an ornament—then they may be moved, even not in a situation of potential loss, provided that they are designated for this purpose.”; Kuntrus Achron 301:10; Rama 301:32 regarding making a hole in coins so they are no longer Muktzah; M”A 301:45; Taz 301:22; M”B 303:74 [Is not Muktzah if designated forever, even if hole is not made]; Chazon Ish 42:13 [argues that is Muktzah]; Minchas Shabbos 86:29 discusses Rebbe coins worn as necklace in area without Eiruv; Teshuvos Vehnanhagos 1:236; SSH”K 20:39; Piskeiy Teshuvos 308:46; 301:35 footnote 251
[2] Admur 308:8; Michaber and Rama 308:7
Money is not a vessel and is hence considered MMG
[3] M”B 308:93 explains that it does not have to be verbalized
[4] Admur 308:53; Michaber 308:22; Ketzos Hashulchan 110:5
[5] Admur 308:36 and 51 and 53; Michaber 308:10 [regarding covers] and 20 [regarding palm branches]; Biur Halacha 308:22 “Beyichud”
[6] Admur 308:36; 52-53; Michaber 308:21 and 22
[7] Admur 301:39; Kuntrus Achron 301:10; Michaber 303:22; Rama 301:32 regarding making a hole in coins so they are no longer Muktzah; M”A 301:45; Taz 301:22; M”B 303:74
[8] Hagahos Rav Akiva Eiger 303:22; Tosefes Shabbos 303:47; M”B 303:74; So rule regarding a coin with a hole: Admur 301:39; Kuntrus Achron 301:10; Rama 301:32; M”A 301:45
[9] Chazon Ish 42:13 [argues on Rav Akiva Eiger that since even a designated coin is often returned to its currency use, designation does not suffice even if it is so called permanent, and is hence Muktzah]
[10] Migdanos Eliyahu 3:29; Piskeiy Teshuvos ibid footnotes 388-389
[11] See Admur 301:39 “Only if they are made of silver or gold and are pierced in order to hang on a daughter’s neck as an ornament—then they may be moved, even not in a situation of potential loss, provided that they are designated for this purpose.”; Kuntrus Achron 301:10; Rama 301:32 “At home they may be moved as long as they have a hole”; M”A 301:45 and in name of Maharil p. 217 in first version that it must have a hole
The purpose of the piecing: The purpose of piercing a coin may be understood in two ways. Firstly, it serves a practical function, allowing the coin to be physically incorporated into jewelry, such as threading it onto a necklace—thereby constituting a recognizable action that designates it for a new, permitted use. Alternatively, it can be understood that once a coin is pierced, it is no longer accepted as valid currency, effectively removing it from its original monetary function. From the wording of the Alter Rebbe “Even if they are pierced coins, which may not be used any longer as currency”, it appears that the latter understanding is primary—that the coin must be rendered unfit for use as money, an approach that aligns with the view of the Chazon Ish.
[12] However, if the coin has not been designated for a permitted use—such as for jewelry—then even if it has a hole, this alone does not remove its status as muktzah. [Kuntrus Achron 301:10]
[13] This concept is already evident from the wording of the Michaber 303:22 from which it can be understood that even according to those authorities who require a coin to have a hole in order to remove its status as money, this requirement applies primarily when the coin remains a standalone object. However, when the coin has already been designated into a garment or form of jewelry—serving clearly as an adornment—then even without a hole, it is no longer viewed as money and would not be considered muktzah, even according to their view.
[14] Minchas Shabbos 86:29; Teshuvos Vehnanhagos 1:236; Piskeiy Teshuvos 301:35 footnote 251
[15] See Admur 301:39; M”A 301:45; Taz 301:22
[16] Minchas Shabbos 86:29 discusses using the silver coin of a Tzadik as a Segula. The coin is perforated and turned into a necklace and worn by the adults and their children even in an area without Eiruv
[17] Minchas Shabbos 86:29 [Is Matir as a Limud Zechus especially for children to wear as a necklace if the coin has a hole even in area without an Eruv based on Admur and M”a ibid and based on the fact its like a Kemias Mumcheh, however, concludes that best to be stringent and one who is stringent is blessed];
[18] Hagahos Rav Akiva Eiger 303:22; Tosefes Shabbos 303:47; M”B 303:74; So rule regarding a coin with a hole: Admur 301:39; Kuntrus Achron 301:10; Rama 301:32; M”A 301:45
[19] See previous footnotes
[20] Minchas Shabbos 86:29; Teshuvos Vehnanhagos 1:236; Piskeiy Teshuvos 301:35 footnote 251
[21] Piskeiy Teshuvos ibid footnotes 389
[22] See Piskeiy Teshuvos ibid footnote 389