הִלְכוֹת שַׁבָּת · פֶּרֶק כ״ה

יֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר

There is a utensil whose primary work is for permitted use,

וְהוּא הַכְּלִי שֶׁמֻּתָּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה לוֹ בְּחל.

and it is the utensil that it is permitted to do with it on Shabbos the same thing that is normally done with it on a weekday.

כְּגוֹן כּוֹס לִשְׁתּוֹת בּוֹ

Such as a cup to drink with it,

וּקְעָרָה לֶאֱכל בָּהּ

and a bowl to eat with it,

וְסַכִּין לַחְתוֹך בּוֹ בָּשָׂר וּפַת

and a knife to cut with it meat and bread,

וְקֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים

and a hatchet or hammer to crack with it nuts,

וְכַיּוֹצֵא בָּהֶן:

and the like of them.

וְיֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר

And there is a utensil whose primary work is for forbidden use on Shabbos,

וְהוּא הַכְּלִי שֶׁאָסוּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה בּוֹ.

and it is the utensil that is forbidden to do with it on Shabbos the specific thing that is normally done with it.

כְּגוֹן מַכְתֶּשֶׁת וְרֵיחַיִם וְכַיּוֹצֵא בָּהֶן

For example, a mortar and a mill and other utensils similar to them,

שֶׁאָסוּר לִכְתּשׁ וְלִטְחֹן בְּשַׁבָּת:

for it is forbidden to crush and to grind on Shabbos using these items.

כָּל כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר

Any utensil whose primary work is for permission, meaning it is normally used for a permitted activity on Shabbos,

בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֶבֶן אוֹ שֶׁל מַתֶּכֶת

whether it was of wood, or of earthenware, or of stone, or of metal,

מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת.

it is permitted to carry it on Shabbos under any circumstances:

בֵּין בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי

whether for the sake of itself of the utensil, such as to protect the utensil itself from being damaged or stolen,

בֵּין לְצֹרֶךְ מְקוֹמוֹ

whether for the need of its place, because one needs to use the space where the utensil is currently resting,

בֵּין לְצֹרֶךְ גּוּפוֹ.

whether for the need of its body, to use the utensil itself for a permitted purpose.

וְכָל כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר

And any utensil whose primary work is for prohibition, meaning it is normally used for a melacha that is forbidden on Shabbos,

בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֲבָנִים אוֹ שֶׁל מַתֶּכֶת

whether it was of wood, or of earthenware, or of stones, or of metal,

מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת

it is permitted to carry it on Shabbos only for certain needs:

בֵּין לְצֹרֶךְ גּוּפוֹ

whether for the need of its body, to use it for a permitted purpose (such as using a hammer to crack nuts),

בֵּין לְצֹרֶךְ מְקוֹמוֹ

whether for the need of its place, to clear the space it occupies;

אֲבָל בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי אָסוּר:

but for the sake of itself of the utensil, to protect the utensil from damage or theft, it is forbidden to move it.

כֵּיצַד.

How so? What is an example of moving a vessel whose primary function is for a permitted use?

מְטַלְטֵל הוּא אֶת הַקְּעָרָה שֶׁל עֵץ

He may move — the bowl of wood,

לֶאֱכל בָּהּ

in order to eat with it,

אוֹ לֵישֵׁב בִּמְקוֹמָהּ.

or to sit in its place after moving it away,

אוֹ כְּדֵי שֶׁלֹּא תִּגָּנֵב.

or in order that it not be stolen.

וְזֶה הוּא בִּשְׁבִיל עַצְמָהּ.

And this last case is moving it for the sake of the vessel itself, to protect it.

וְכֵן אִם טִלְטֵל אוֹתָהּ מִן הַחַמָּה

And so if he moved it from the sun,

כְּדֵי שֶׁלֹּא תִּתְיַבֵּשׁ וְתִשָּׁבֵר

in order that it not dry out and break,

אוֹ מִן הַגְּשָׁמִים

or if he moved it from the rains,

כְּדֵי שֶׁלֹּא תִּתְפַּח וְתִפָּסֵד

in order that it not swell and be ruined,

הֲרֵי זֶה מְטַלְטֵל בִּשְׁבִיל עַצְמָהּ וּמֻתָּר

behold this is moving for the sake of the vessel itself and it is permitted,

מִפְּנֵי שֶׁמְּלַאכְתָּהּ לְהֶתֵּר:

because its melacha is for a permitted use, and such a vessel may be moved even to protect the vessel itself.

וְכֵן מְטַלְטֵל הוּא הָרֵחַיִם אוֹ הַמַּכְתֶּשֶׁת

And so, a person may move the hand-mill or the mortar, even though they are vessels whose primary work is for a forbidden purpose,

לְשַׁבֵּר עָלֶיהָ אֱגוֹזִים

in order to crack nuts upon it,

אוֹ לַעֲלוֹת עָלֶיהָ לַמִּטָּה

or to climb upon it to reach the bed,

וְזֶה הוּא לְצֹרֶךְ גּוּפוֹ

and this is considered moving a vessel for the need of its body, meaning to use the vessel itself for a permitted purpose,

אוֹ לֵישֵׁב בִּמְקוֹמוֹ.

or he may move it in order to sit in its place which is currently occupied by the vessel.

אֲבָל אֵינוֹ מְטַלְטְלָהּ

But he may not move it

כְּדֵי שֶׁלֹּא תִּשָּׁבֵר

merely in order that it will not break by being left in the sun,

וְלֹא כְּדֵי שֶׁלֹּא תִּגָּנֵב.

and not in order that it will not be stolen, as this is moving it for the protection of the vessel itself.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

And so is the law for all that is similar to this regarding any vessel whose primary work is for a forbidden purpose.

וְכָל שֶׁאֵינוֹ כְּלִי

And any object that is not a utensil

כְּגוֹן אֲבָנִים וּמָעוֹת וְקָנִים וְקוֹרוֹת וְכַיּוֹצֵא בָּהֶן

such as stones, and money, and reeds, and beams, and the like of them,

אָסוּר לְטַלְטְלָן.

it is forbidden to carry them on Shabbos because they are muktzah.

אֶבֶן גְּדוֹלָה אוֹ קוֹרָה גְּדוֹלָה

However, a stone that is large, or a beam that is large,

אַף עַל פִּי שֶׁהִיא נִטֶּלֶת בַּעֲשָׂרָה בְּנֵי אָדָם

even though that it is so heavy that it can only be carried by ten men,

אִם יֵשׁ תּוֹרַת כְּלִי עָלֶיהָ

if there is the status of a utensil upon it,

מְטַלְטְלִים אוֹתָהּ.

we may carry it on Shabbos, as weight alone does not make an object muktzah.

דַּלְתוֹת הַבַּיִת

The doors of the house,

אַף עַל פִּי שֶׁהֵן כֵּלִים

even though that they are considered utensils,

לֹא הוּכְנוּ לְטַלְטֵל

not were they prepared to be carried on Shabbos, since they are meant to remain attached to the building;

לְפִיכָךְ אִם נִתְפָּרְקוּ אֲפִלּוּ בְּשַׁבָּת

therefore, if they became detached, even on Shabbos itself,

אֵין מְטַלְטְלִין אוֹתָן.

we do not carry them.

וְכֵן הֶעָפָר וְהַחוֹל וְהַמֵּת

And likewise, the earth, and the sand, and the corpse,

אֵין מְזִיזִין אוֹתָן מִמְּקוֹמָן.

we do not move them from their place on Shabbos.

וּבֶן שְׁמוֹנָה חַי

And a child of eight months of gestation who is alive, since he is deemed non-viable and cannot be saved,

הֲרֵי הוּא כְּאֶבֶן

behold he is like a stone,

וְאָסוּר לְטַלְטְלוֹ:

and it is forbidden to carry him on Shabbos.

מֻתָּר לְטַלְטֵל הַכְּלִי אֲפִלּוּ שֶׁלֹּא לְצֹרֶךְ תַּשְׁמִישׁוֹ

It is permitted to carry the utensil of this category (a utensil whose primary work is forbidden) even not for the need of its primary usage,

אֶלָּא לַעֲשׂוֹת בּוֹ מְלָאכָה שֶׁלֹּא נַעֲשָׂה לְתַשְׁמִישָׁהּ.

but to perform with it a task that is permitted on Shabbos, even though the utensil was not made for its specific usage.

כֵּיצַד.

How so?

נוֹטֵל אָדָם קֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים.

A person may take a hammer to crack nuts with it,

קוֹרְדוֹם לַחְתֹּךְ בּוֹ דְּבֵלָה.

or an axe to cut a dried fig with it,

מְגֵרָה לְגָרֵר בָּהּ אֶת הַגְּבִינָה.

or a saw to scrape the cheese with it,

מַגְרֵפָה לִגְרֹף בָּהּ אֶת הַגְּרוֹגָרוֹת.

or a shovel to scoop the dried figs with it,

אֶת הָרַחַת וְאֶת הַמַּזְלֵג לָתֵת עָלָיו אֹכֶל לְקָטָן.

or the winnowing shovel and the fork to place food upon it for a child,

אֶת הַכּוֹשׁ וְאֶת הַכַּרְכָּר לִתְחֹב בּוֹ.

or the spindle and the shuttle to pierce with it like a toothpick,

מַחַט שֶׁל סַקָּאִין לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת.

or a needle of sack-makers to open the door with it,

אֶת הַמַּכְתֶּשֶׁת לֵישֵׁב עָלֶיהָ.

or the mortar to sit upon it,

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

and so all similar to this are permitted.

וּמְטַלְטֵל אָדָם מַחַט שֶׁל יָד הַשְּׁלֵמָה

And a person may carry a hand needle, meaning a sewing needle, that is whole, as it is a vessel whose primary function is for a permitted use on Shabbos,

לִטּל בָּהּ אֶת הַקּוֹץ.

in order to remove with it — the splinter that is embedded in his flesh.

אֲבָל אִם נִטַּל הַקָּצֶה הַנָּקוּב שֶׁלָּהּ

But if was removed the end that is pierced of it, meaning the eye of the needle,

אוֹ הַקָּצֶה הַחַד שֶׁלָּהּ

or the end that is sharp of it, so that it can no longer be used for sewing,

אֵין מְטַלְטְלִין אוֹתָהּ.

we do not carry it, because it is now a broken vessel and is muktzeh.

וְאִם הָיְתָה גּלֶם

And if it was an unfinished vessel, meaning a needle blank that was shaped but not yet completed,

וַעֲדַיִן לֹא נִקְּבָה

and still not it was pierced with an eye,

מֻתָּר לְטַלְטְלָהּ:

it is permitted to carry it, because it is still fit to be used to remove a splinter and was never a broken vessel.

כָּל כְּלִי שֶׁמַּקְפִּיד עָלָיו שֶׁמָּא יִפְחֲתוּ דָּמָיו

Any utensil that a person is careful about it lest its value depreciate,

כְּגוֹן כֵּלִים הַמֻּקְצִים לִסְחוֹרָה

such as utensils that are set aside for merchandise and are not used for ordinary tasks,

וְכֵלִים הַיְקָרִים בְּיוֹתֵר שֶׁמַּקְפִּיד עֲלֵיהֶן שֶׁמָּא יִפָּסְדוּ

and utensils that are exceedingly expensive, which a person is careful about them lest they spoil or get damaged,

אָסוּר לְטַלְטְלָן בְּשַׁבָּת

it is forbidden to move them on Shabbos for any purpose whatsoever,

וְזֶה הוּא הַנִּקְרָא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס.

and this is that which is called muktzeh due to monetary loss.

כְּגוֹן הַמַּסָּר הַגָּדוֹל

Examples of this include the large saw,

וְיָתֵד שֶׁל מַחְרֵשָׁה

and the coulter of a plow,

וְסַכִּין שֶׁל טַבָּחִים

and the knife of butchers,

וְחֶרֶב שֶׁל אוּשְׁכָּפִים

and the knife of shoemakers,

וְחִצִּין הַחֲרָשִׁים

and the adze of the carpenters,

וְקֻרְנָס שֶׁל בַּשָּׂמִים

and a mallet of perfumers,

וְכַיּוֹצֵא בָּהֶן:

and similar to them.

כָּל כְּלִי שֶׁהֻקְצָה מֵחֲמַת הָאִסּוּר אָסוּר לְטַלְטְלוֹ.

Any utensil that was set aside because of a prohibition is forbidden to carry on Shabbos.

כְּגוֹן נֵר שֶׁהִדְלִיקוּ בּוֹ בְּשַׁבָּת

For example, a lamp that they kindled with it on Shabbos, which became a base for the forbidden flame,

וְהַמְּנוֹרָה שֶׁהָיָה הַנֵּר עָלֶיהָ

and the candelabra that the lamp was upon,

וְשֻׁלְחָן שֶׁהָיוּ עָלָיו מָעוֹת

and a table that money was upon at the onset of Shabbos.

אַף עַל פִּי שֶׁכָּבָה הַנֵּר אוֹ שֶׁנָּפְלוּ הַמָּעוֹת אָסוּר לְטַלְטְלָן.

Even though the lamp went out, or the money fell off the table during Shabbos, it is still forbidden to carry them.

שֶׁכָּל כְּלִי שֶׁהָיָה אָסוּר לְטַלְטְלוֹ בֵּין הַשְּׁמָשׁוֹת

For any utensil that was forbidden to carry during twilight—at the very start of Shabbos—

נֶאֱסַר לְטַלְטְלוֹ כָּל הַשַּׁבָּת כֻּלָּהּ

is forbidden to carry for the entire Shabbos, under the rule of muktzeh,

אַף עַל פִּי שֶׁהָלַךְ הַדָּבָר שֶׁגָּרַם לוֹ הָאִסּוּר:

even though the thing that caused the prohibition has departed.

אֲבָל כְּלִי הַמֻּקְצֶה מֵחֲמַת מֵאוּסוֹ

But a utensil that is muktzeh because of its repulsiveness,

כְּגוֹן נֵר יָשָׁן שֶׁל נֵפְט

such as an old lamp of kerosene which is dirty and smelly,

וּכְלִי הַצּוֹאָה

and a chamber pot used for waste,

וְכַיּוֹצֵא בָּהֶן

and anything similar to them,

מֻתָּר לְטַלְטְלָן בְּשַׁבָּת

it is permitted to move them on Shabbos

אִם הֻצְרַךְ לָהֶן:

if he needs them for some purpose or needs their place.

כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּתְפָּרְקוּ דַּלְתוֹתֵיהֶן

Regarding all the utensils that are carried on Shabbos whose doors became detached,

כְּגוֹן דַּלְתוֹת שִׁדָּה תֵּבָה וּמִגְדָּל

for example, the doors of a carriage, a chest, or a cabinet,

בֵּין שֶׁנִּתְפָּרְקוּ בְּשַׁבָּת בֵּין שֶׁנִּתְפָּרְקוּ קֹדֶם הַשַּׁבָּת

whether they became detached on Shabbos, or whether they became detached before the Shabbos,

מֻתָּר לְטַלְטֵל אוֹתָן דְּלָתוֹת.

it is permitted to carry those doors on Shabbos.

וְכֵן כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּשְׁבְּרוּ

And similarly, all the utensils that are carried on Shabbos that broke,

בֵּין קֹדֶם הַשַּׁבָּת בֵּין בְּשַׁבָּת

whether before the Shabbos or whether on Shabbos,

שִׁבְרֵיהֶן נִטָּלִין

their broken pieces may be carried;

וְהוּא שֶׁיִּהְיוּ שִׁבְרֵיהֶן עוֹשִׂין מֵעֵין מְלַאכְתָּן.

and this is provided that their broken pieces perform a function similar to their original function.

כֵּיצַד.

How so?

שִׁבְרֵי עֲרֵבָה לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית.

One may use the broken pieces of a kneading trough to cover with them the mouth of a barrel.

שִׁבְרֵי זְכוּכִית לְכַסּוֹת בָּהֶן אֶת פִּי הַפַּךְ.

One may use the broken pieces of glass to cover with them the mouth of a flask.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

And similarly, all that is similar to this is permitted.

אֲבָל אִם אֵין הַשְּׁבָרִים רְאוּיִין לִמְלָאכָה כְּלָל

But if the broken pieces are not fit for a function at all,

אָסוּר לְטַלְטְלָן:

it is forbidden to carry them because they are muktza.

כָּל כִּסּוּיֵי הַכֵּלִים נִטָּלִים בְּשַׁבָּת

All covers of utensils may be carried on Shabbos,

וְהוּא שֶׁיֵּשׁ תּוֹרַת כְּלִי עֲלֵיהֶן.

and that is provided that there is the status of a utensil upon them, meaning they are still recognizable as functional covers.

הָיָה כְּלִי מְחֻבָּר בַּקַּרְקַע כְּגוֹן חָבִית הַטְּמוּנָה בָּאָרֶץ.

If it was a utensil attached to the ground, such as a barrel that is buried in the earth,

אִם יֵשׁ בַּכִּסּוּי שֶׁלָּהּ בֵּית אֲחִיזָה מְטַלְטְלִין אוֹתוֹ

if there is in its cover a handle or a place of holding, we may carry it on Shabbos,

וְאִם לָאו אֵין מְטַלְטְלִין אוֹתוֹ.

and if not, we may not carry it, because it looks like one is moving a part of a building.

וְכֵן כִּסּוּיֵי הַקַּרְקָעוֹת כְּגוֹן בּוֹרוֹת וַחֲרִיצִין

And likewise, covers of the ground, such as the covers of pits and ditches,

אֵין מְטַלְטְלִין כִּסּוּי שֶׁלָּהֶן אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה.

we may not carry their cover unless there is to it a place of holding.

כִּסּוּי הַתַּנּוּר אַף עַל פִּי שֶׁאֵין לוֹ בֵּית אֲחִיזָה מֻתָּר לְטַלְטְלוֹ:

However, regarding the cover of an oven, even though there is not to it a place of holding, it is permitted to carry it, because an oven is clearly a utensil and not part of the ground.

שְׁנֵי דְּבָרִים אֶחָד אָסוּר לְטַלְטְלוֹ וְאֶחָד מֻתָּר לְטַלְטְלוֹ

Regarding two things, one of which is forbidden to carry on Shabbos because it is muktzeh, and one of which is permitted to carry,

וְהֵן סְמוּכִים זֶה לָזֶה אוֹ זֶה עַל זֶה אוֹ זֶה בָּזֶה

and they are adjacent, this to this, or this upon this, or this inside this,

וּבִזְמַן שֶׁמְּטַלְטְלִין אֶחָד מֵהֶן יְטַלְטֵל הַשֵּׁנִי.

and at a time that one carries one of them, the second will inevitably be carried along with it:

אִם הָיָה צָרִיךְ לַדָּבָר שֶׁמֻּתָּר לְטַלְטְלוֹ מְטַלְטְלוֹ

if he was in need of the thing that is permitted to carry, he may carry it,

וְאַף עַל פִּי שֶׁדָּבָר הָאָסוּר מִטַּלְטֵל עִמּוֹ.

and even though the thing that is forbidden is carried with it as a consequence.

וְאִם צָרִיךְ לְטַלְטֵל דָּבָר הָאָסוּר

And if his primary purpose is that he needs to carry the thing that is forbidden,

לֹא יְטַלְטְלֶנּוּ בְּאוֹתוֹ דָּבָר הַמֻּתָּר:

he may not carry it by means of that thing that is permitted, as this would be a forbidden evasion of the muktzeh laws.

כֵּיצַד.

How is this applied in practice?

פַּגָּה שֶׁהָיְתָה טְמוּנָה בְּתֶבֶן

In the case of an unripe fig that was buried in straw to ripen,

וַחֲרָרָה שֶׁהָיְתָה עַל גַּבֵּי גֶּחָלִים

and a cake of dough that was baking upon coals,

תּוֹחֲבָן בְּכוֹשׁ אוֹ בְּכַרְכָּר וְנוֹטְלָן

one may pierce them with a spindle or with a weaver's shuttle and take them out,

וְאַף עַל פִּי שֶׁהַתֶּבֶן וְהַגֶּחָלִים נִנְעָרִים בְּשַׁבָּת בִּשְׁעַת נְטִילָה.

and even though the straw and the coals are moved on Shabbos at the time of taking, since this movement is unintentional and done in an indirect manner.

וְכֵן לֶפֶת אוֹ צְנוֹנוֹת שֶׁהָיוּ טְמוּנִים בְּעָפָר

And so too, regarding a turnip or radishes that were buried in earth to keep them fresh,

וּמִקְצָת הֶעָלִים מְגֻלִּים

and some of the leaves are revealed above the ground,

שׁוֹמְטָן בְּשַׁבָּת בֶּעָלֶה שֶׁלָּהֶן

one may pull them out on Shabbos by the leaf of theirs,

וְאַף עַל פִּי שֶׁהֶעָפָר נִנְעָר.

and even though the earth is moved as they are pulled out.

אֲבָל אִם הָיָה כִּכָּר אוֹ תִּינוֹק עַל גַּבֵּי הָאֶבֶן אוֹ עַל גַּבֵּי הַקּוֹרָה

But if there was a loaf of bread or a child upon the stone or upon the beam,

לֹא יְטַלְטֵל הָאֶבֶן אוֹ הַקּוֹרָה בַּכִּכָּר אוֹ בַּתִּינוֹק שֶׁיֵּשׁ עָלֶיהָ.

one may not carry the stone or the beam because of the loaf or because of the child that is upon it, as a stone or beam is muktzeh and cannot be moved in this manner.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

And so too, all similar to this follows these guidelines.

נוֹטֵל אָדָם אֶת בְּנוֹ

A person may take and carry his son on Shabbos

שֶׁיֵּשׁ לוֹ גַּעְגּוּעִין עָלָיו

who has a yearning for him and will become sick with grief if his father does not pick him up,

וְהָאֶבֶן בְּיָדוֹ

even though there is a stone in the child's hand, and the father is thus carrying the muktzeh stone indirectly;

אֲבָל לֹא דִּינָר

but he may not carry the child if the child has a dinar coin in his hand,

שֶׁאִם יִפּל הַדִּינָר

for if the dinar falls to the ground,

יִטְּלֶנּוּ הָאָב בְּיָדוֹ.

the father will likely forget and take it up in his own hand, thereby carrying muktzeh directly, whereas he would not do so for a mere stone.

כַּלְכָּלָה שֶׁהָיְתָה נְקוּבָה

With regard to a basket that was punctured at its bottom,

וְסָתַם נֶקֶב שֶׁלָּהּ בְּאֶבֶן

and he plugged its hole with a stone before Shabbos to keep the contents from falling out,

מֻתָּר לְטַלְטְלָהּ

it is permitted to move it on Shabbos together with the stone,

שֶׁהֲרֵי הָאֶבֶן נַעֲשֵׂית כְּדֹפֶן.

since the stone has become like a wall of the basket itself, losing its independent status as muktzeh.

הָיְתָה הַכַּלְכָּלָה מְלֵאָה פֵּרוֹת

If the basket was filled with fruits

וְהָאֶבֶן בְּתוֹךְ הַפֵּרוֹת

and the stone is loose inside the fruits, making the basket a base for both permitted and forbidden items,

אִם הָיוּ הַפֵּרוֹת רְטֻבִּים

if the fruits were moist,

כְּגוֹן עֲנָבִים וְתוּתִים

such as grapes and berries,

נוֹטֵל אוֹתָהּ כְּמוֹת שֶׁהִיא

he may take it and carry it just as it is with the stone inside, and he does not need to shake the stone out first;

שֶׁאִם יְנַעֵר הַפֵּרוֹת

for if he shakes out the fruits to get the stone to fall,

יִטָּנְפוּ בֶּעָפָר

they will be soiled in the dust of the ground,

וּבִמְקוֹם הֶפְסֵד לֹא גָּזְרוּ:

and in a place of financial loss, the Sages did not decree that one must shake the basket.

חָבִית שֶׁשָּׁכַח אֶבֶן עַל פִּיהָ

In the case of a jug that one forgot a stone on its opening before Shabbos, since the stone is muktzeh,

מַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת.

he may tilt it on its side and it, the stone, falls off on its own.

הָיְתָה בֵּין הֶחָבִיּוֹת וְהָאֶבֶן עָלֶיהָ

If the jug was between other jugs and the stone is upon it, so that he cannot tilt it in its place without damaging the other jugs,

מַגְבִּיהָהּ לְמָקוֹם אַחֵר

he may lift it, even though the muktzeh stone is on top of it, and carry it to another place,

וּמַטֶּה עַל צִדָּהּ שָׁם וְהָאֶבֶן נוֹפֶלֶת.

and tilt it on its side there, and the stone falls off.

וְכֵן הַשּׁוֹכֵחַ מָעוֹת עַל הַכַּר

And so too, one who forgets money on a pillow before Shabbos,

וְצָרַךְ לַכַּר

and he needs to use the pillow itself,

נוֹעֵר אֶת הַכַּר וְהֵן נוֹפְלוֹת.

he may shake the pillow and they, the coins, fall off.

וְאִם צָרִיךְ לִמְקוֹם הַכַּר

And if he needs the place of the pillow, and shaking the coins off right there would clutter the space,

נוֹטֵל אֶת הַכַּר וְהַמָּעוֹת עָלָיו.

he may take the pillow with him and the money is upon it, carry it to another room, and shake it off there.

אֲבָל אִם הִנִּיחַ הַמָּעוֹת מֵעֶרֶב שַׁבָּת עַל הַכַּר

But if he intentionally placed the money from the eve of Shabbos on the pillow,

אוֹ הִנִּיחַ הָאֶבֶן עַל פִּי הֶחָבִית

or if he placed the stone on the opening of the jug intentionally to serve as a cover,

הֲרֵי אֵלּוּ אֲסוּרִין לְטַלְטְלָן

behold, these vessels are forbidden to carry them at all on Shabbos,

וַאֲפִלּוּ נִטְּלוּ הַמָּעוֹת וְהָאֶבֶן

and even if the money and the stone were removed by a non-Jew or fell off on their own, the vessels remain forbidden for the rest of Shabbos,

שֶׁהֲרֵי נַעֲשׂוּ בָּסִיס לְדָבָר הָאָסוּר:

for behold, they became a base for a forbidden object during bein hashmashos, which renders them muktzeh for the entire day.

הָאֶבֶן שֶׁבַּקֵּרוּיָה

Regarding the stone that is in the gourd-bucket, which is placed inside it to weigh it down so that it will sink into the water,

אִם מְמַלְּאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת

if one draws water with it and it does not fall out because it is tied securely,

הֲרֵי הִיא כְּמִקְצַת הַקֵּרוּיָה

behold it is like part of the gourd-bucket itself, and is no longer considered muktzeh,

וּמֻתָּר לְמַלְּאוֹת בָּהּ

and it is permitted to draw water with it on Shabbos;

וְאִם לָאו אֵין מְמַלְּאִין בָּהּ.

and if not, meaning it is not tied securely and might fall out, one may not draw water with it, because we are concerned that if it falls out, one might come to handle the muktzeh stone to put it back.

בֶּגֶד שֶׁעַל הַקָּנֶה

Regarding a garment that is on the reed, which was placed there to dry,

שׁוֹמְטוֹ מֵעַל הַקָּנֶה:

one may slip it off from on the reed on Shabbos, and we do not worry that this might bend or shake the muktzeh reed.

פֵּרוֹת שֶׁאָסוּר לֶאֱכל

Regarding produce that is forbidden to eat on Shabbos,

כְּגוֹן פֵּרוֹת שֶׁאֵינָם מְעֵשָּׂרִין

such as produce that is not tithed at all (tevel),

אֲפִלּוּ הֵן חַיָּבִין בְּמַעֲשֵׂר מִדִּבְרֵיהֶם

even if they are obligated in tithing only from their words, meaning mid'Rabbanan,

אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ

or first tithe from which was not taken its terumah of the tithe (terumas ma'aser),

אוֹ תְּרוּמָה טְמֵאָה

or impure terumah, which is completely forbidden to be eaten,

אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן

or second tithe and consecrated property that were not redeemed according to their law,

אָסוּר לְטַלְטְלָן.

it is forbidden to move them on Shabbos because they are muktzeh.

אֲבָל הַדְּמַאי

But demai, which is produce bought from an am ha'aretz where we are unsure if it was tithed,

הוֹאִיל וְרָאוּי לָעֲנִיִּים

since it is technically fit for the poor to eat without tithing,

וְכֵן מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁפְּדָאָן

and likewise second tithe and consecrated property that he redeemed,

אַף עַל פִּי שֶׁלֹּא נָתַן הַחֹמֶשׁ

even though he did not yet give the added fifth of its value,

מֻתָּר לְטַלְטְלָן:

it is permitted to move them on Shabbos.

מְטַלְטֵל יִשְׂרָאֵל הַתְּרוּמָה

An Israelite may carry the terumah on Shabbos,

אַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לוֹ.

even though that it is not fit for him to eat because he is a non-Kohen.

וּמְטַלְטְלִין תְּרוּמָה טְמֵאָה עִם הַטְּהוֹרָה אוֹ עִם הַחֻלִּין

And we may carry impure terumah, which is muktzeh, with the pure terumah or with the non-sacred produce,

אִם הָיוּ שְׁנֵיהֶם בִּכְלִי אֶחָד.

if both of them were in one vessel together.

בַּמֶּה דְּבָרִים אֲמוּרִים

In what case are these words said?

בְּשֶׁהָיְתָה הַטְּהוֹרָה לְמַטָּה

In a case that the pure produce was below the impure produce in the vessel,

וְהָיוּ פֵּרוֹת הַמִּתְטַנְּפִין בַּקַּרְקַע

and they were produce that get soiled on the ground if they are poured out,

שֶׁאִם יְנַעֵר אוֹתָן יִפָּסְדוּ.

that if he shakes them out, they will be spoiled and ruined.

אֲבָל אִם הָיוּ אֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֶן

But if they were walnuts and almonds and similar to them, which do not get ruined on the ground,

נוֹעֵר הַכְּלִי וְנוֹטֵל הַטְּהוֹרָה אוֹ הַחֻלִּין

he shakes out the vessel and takes the pure produce or the non-sacred produce,

וּמַנִּיחַ הַטֻּמְאָה.

and leaves the impure produce behind, rather than carrying it.

וְאִם הָיָה צָרִיךְ לִמְקוֹם הַכְּלִי

And if he was needing the place of the vessel itself,

בֵּין שֶׁהַטְּהוֹרָה לְמַעְלָה בֵּין שֶׁהָיְתָה לְמַטָּה

whether that the pure produce is above, whether that it was below,

מְטַלְטֵל הַכּל כְּאֶחָד:

he carries everything as one to move the vessel out of his way.

נִדְבָּךְ שֶׁל אֲבָנִים

Regarding a row of stones that are piled up,

שֶׁחָשַׁב עָלָיו מִבְּעוֹד יוֹם

that he thought about it to use for sitting from while it was still day on Friday,

אִם לִמְדּוּם

if he prepared them and arranged them for this purpose,

מֻתָּר לֵישֵׁב עֲלֵיהֶן לְמָחָר

it is permitted to sit upon them on the morrow, on Shabbos, as they are no longer muktzeh,

וְאִם לָאו אָסוּר.

and if not, if he did not prepare them, it is forbidden to sit on them.

חֲרָיוֹת שֶׁל דֶּקֶל

Regarding branches of a date palm

שֶׁגְּדָרָן לְעֵצִים

that he cut them for wood to use as fuel, which makes them muktzeh,

וְנִמְלַךְ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת לִישִׁיבָה

and he changed his mind about them from the eve of Shabbos to designate them for sitting,

מֻתָּר לְטַלְטְלָן.

it is permitted to move them on Shabbos.

וְכֵן אִם יָשַׁב עֲלֵיהֶן מִבְּעוֹד יוֹם

And so, if he sat upon them from while it was still day on Friday, even without explicitly verbalizing his intent,

מֻתָּר לְטַלְטְלָן:

it is permitted to move them on Shabbos, as his action prepared them for use.

הַקַּשׁ שֶׁעַל הַמִּטָּה

The straw that is on the bed, which is muktzeh because it is generally designated for burning or building,

לֹא יְנַעְנְעֶנּוּ בְּיָדוֹ

not may he move it with his hand to make the bed comfortable,

אֲבָל מְנַעְנְעוֹ בְּגוּפוֹ.

but he may move it with his body, as this is a backhanded manner of carrying which is permitted for muktzeh.

וְאִם הוּא מַאֲכַל בְּהֵמָה

And if it is food of an animal, and thus not muktzeh at all,

מֻתָּר לְטַלְטְלוֹ.

it is permitted to carry it in the normal way with his hand.

וְכֵן אִם הָיָה עָלָיו כַּר אוֹ סָדִין וְכַיּוֹצֵא בָּהֶן

And so if there was upon it a pillow or a sheet and the like of them from before Shabbos, which shows it was prepared for sleeping,

מְנַעְנְעוֹ בְּיָדוֹ

he may move it with his hand,

שֶׁהֲרֵי נַעֲשָׂה כְּמִי שֶׁיָּשַׁב עָלָיו מִבְּעוֹד יוֹם.

for behold it becomes like one who sat upon it while it was yet day, which designates it for use as a bed and removes its muktzeh status.

הַמַּכְנִיס קֻפָּה שֶׁל עָפָר בְּבֵיתוֹ

One who brings in a basket of earth into his house, which is normally muktzeh,

אִם יִחֵד לָהּ קֶרֶן זָוִית מֵעֶרֶב שַׁבָּת

if he designated for it a corner of an angle from the eve of Shabbos, thereby preparing it for domestic use,

מְטַלְטְלוֹ בְּשַׁבָּת

he may carry it on Shabbos

וְעוֹשֶׂה בּוֹ כָּל צְרָכָיו:

and do with it all his needs, such as covering filth or spills.

אָסוּר לְבַטֵּל כְּלִי מֵהֵיכָנוֹ

It is forbidden to negate a utensil from its readiness for use on Shabbos by causing it to become muktzeh,

מִפְּנֵי שֶׁהוּא כְּסוֹתֵר.

because that doing so is like destroying the utensil, since he makes it unusable for the rest of Shabbos.

כֵּיצַד.

How so?

לֹא יִתֵּן כְּלִי תַּחַת הַנֵּר בְּשַׁבָּת לְקַבֵּל אֶת הַשֶּׁמֶן הַנּוֹטֵף.

Not shall one place a utensil under the lamp on Shabbos to receive — the oil that drips from it,

שֶׁהַשֶּׁמֶן שֶׁבַּנֵּר אָסוּר לְטַלְטְלוֹ

for the oil that is in the lamp is forbidden to move it because it is muktzeh,

וּכְשֶׁיִּפּוֹל לַכְּלִי יֵאָסֵר טִלְטוּל הַכְּלִי שֶׁהָיָה מֻתָּר.

and when it falls into the utensil, it will become forbidden to perform the moving of the utensil which was previously permitted, thereby negating the utensil from its readiness.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

And so is the law for all similar to this case.

לְפִיכָךְ אֵין נוֹתְנִין כְּלִי תַּחַת הַתַּרְנְגלֶת לְקַבֵּל בֵּיצָתָהּ.

Therefore, we do not place a utensil under the chicken to receive its egg which is born on Yom Tov or Shabbos and is muktzeh.

אֲבָל כּוֹפֶה הוּא הַכְּלִי עָלֶיהָ.

But one may overturn he the utensil over it to protect the egg from being broken, as this does not make the utensil muktzeh.

וְכֵן כּוֹפֶה הַכְּלִי עַל כָּל דָּבָר שֶׁאָסוּר לְטַלְטְלוֹ

And so one may overturn the utensil over any item that is forbidden to move it,

שֶׁהֲרֵי לֹא בִּטְּלוֹ שֶׁאִם יַחְפֹּץ יִטְּלֶנּוּ:

since by doing so not has he negated it from its readiness, for if he desires, he can take it off the muktzeh item at any time.

נוֹתְנִין כְּלִי תַּחַת הַדֶּלֶף

One may place a vessel under the dripping of rainwater on Shabbos to protect his house,

וְאִם נִתְמַלֵּא הַכְּלִי

and if the vessel became filled,

שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע.

he may pour it out and repeat this process, and he is not prevented from doing so.

וְהוּא שֶׁיִּהְיֶה הַדֶּלֶף רָאוּי לִרְחִיצָה

And this is only provided that the dripping water is fit for washing, so that the vessel does not become a vessel of filth;

אֲבָל אִם אֵינוֹ רָאוּי אֵין נוֹתְנִין

but if it is not fit for washing, one may not place a vessel there in the first place,

וְאִם נָתַן מֻתָּר לְטַלְטְלוֹ בַּמַּיִם הַמְּאוּסִין שֶׁבּוֹ.

and if he transgressed and placed it, it is permitted to carry it with the repulsive water that is in it to empty it out, under the rules of a vessel of filth.

שֶׁאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה:

This is because we do not intentionally make a vessel of filth on Shabbos at the outset in order to permit its carrying.

חָבִית שֶׁל טֶבֶל שֶׁנִּשְׁבְּרָה

Regarding a barrel of tevel (untithed produce) that broke on Shabbos, spilling its contents,

מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ

one may bring a utensil and place it underneath it to catch the liquid, even though tevel is muktzeh,

הוֹאִיל וְאִם עָבַר וְתִקְּנוֹ מְתֻקָּן

since, if one transgressed and fixed it by tithing it on Shabbos, it is indeed fixed and fit for consumption,

הֲרֵי הוּא כִּמְתֻקָּן.

behold it is like fixed and ready, so we do not treat it as completely useless muktzeh.

וְנוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת

And we may place a utensil under the lamp to receive sparks that fall from it,

מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ

because there is no substance in them, so they do not make the utensil muktzeh,

וּמֻתָּר לְטַלְטֵל הַכְּלִי.

and thus it is permitted to move the utensil afterwards.

קוֹרָה שֶׁנִּשְׁבְּרָה

Regarding a beam that broke on Shabbos,

אֵין סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרוּכּוֹת הַמִּטָּה

we do not support it with a bench or with the sideposts of the bed in a permanent way,

אֶלָּא אִם כֵּן הָיוּ רְוָחִים

unless there were spaces between the support and the beam,

וְכָל זְמַן שֶׁיַּחְפֹּץ יִטְלֵם

and any time that he desires he may take them back out,

כְּדֵי שֶׁלֹּא יְבַטֵּל כְּלִי מֵהֵיכָנוֹ.

in order that he not nullify a utensil from its readiness by permanently trapping it under the heavy beam.

פּוֹרְסִין מַחְצֶלֶת עַל גַּבֵּי אֲבָנִים בְּשַׁבָּת

We may spread a mat on top of stones on Shabbos to protect them,

אוֹ עַל גַּבֵּי כַּוֶּרֶת דְּבוֹרִים

or on top of a beehive of bees,

בַּחַמָּה מִפְּנֵי הַחַמָּה

in the sun because of the sun's heat,

וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים

and in the rains because of the rains,

וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לָצוּד

and only that he does not intend to trap the bees inside,

שֶׁהֲרֵי נוֹטְלָהּ בְּכָל עֵת שֶׁיִּרְצֶה.

for behold, he may take it off at any time that he wants, so it is not considered a permanent tent or trap.

וְכוֹפִין אֶת הַסַּל בְּשַׁבָּת לִפְנֵי הָאֶפְרוֹחִים

And we may overturn the basket on Shabbos before the chicks,

בִּשְׁבִיל שֶׁיַּעֲלוּ עָלָיו וְיֵרְדוּ

for the sake that they may go up upon it and go down to enter or leave their coop,

שֶׁהֲרֵי מֻתָּר לְטַלְטְלוֹ כְּשֶׁיֵּרְדוּ מֵעָלָיו.

for behold, it is permitted to move it when they go down from upon it, as it does not become a permanent base for muktzeh.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

And so too, all that is similar to this is permitted.

בְּהֵמָה שֶׁנָּפְלָה לְבוֹר אוֹ לְאַמַּת הַמַּיִם

Regarding an animal that fell into a cistern or into a channel of water on Shabbos,

אִם יָכוֹל לִתֵּן לָהּ פַּרְנָסָה בִּמְקוֹמָהּ

if one is able to give to it sustenance in its place inside the pit,

מְפַרְנְסִין אוֹתָהּ עַד מוֹצָאֵי שַׁבָּת

one sustains it there until the departure of Shabbos, and one may not rescue it directly.

וְאִם לָאו

And if not—if it is impossible to feed it there and it might die—

מֵבִיא כָּרִים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֶּיהָ

one brings pillows and blankets and places them beneath it so that it can step on them to get out,

וְאִם עָלְתָה עָלְתָה.

and if it ascends on its own, it ascends.

וְאַף עַל פִּי שֶׁמְּבַטֵּל כְּלִי מֵהֵיכָנוֹ

And even though by doing this that he nullifies a vessel from its readiness—since the pillows will become wet and unusable on Shabbos—

שֶׁהֲרֵי מַשְׁלִיכוֹ לַבּוֹר לְתוֹךְ הַמַּיִם

for behold, he throws it into the cistern into the water,

מִפְּנֵי צַעַר בַּעֲלֵי חַיִּים לֹא גָּזְרוּ.

yet because of the suffering of living creatures, the Sages did not decree their Rabbinic prohibition of nullifying a vessel.

וְאָסוּר לְהַעֲלוֹתָהּ בְּיָדוֹ.

However, it is forbidden to lift it up with his hand directly, as this is unnecessary exertion.

וְכֵן אֵין עוֹקְרִין בְּהֵמָה וְחַיָּה וְעוֹף בְּחָצֵר

And likewise, one may not lift up and carry an animal, or a beast, or a bird in a courtyard, because they are muktza,

אֲבָל דּוֹחִין אוֹתָן עַד שֶׁיִּכָּנְסוּ.

but one may push them from behind until they enter where they need to go.

וּמְדַדִּין עֲגָלִים וּסְיָחִים.

And one may support and lead calves and foals by holding them so they can walk.

תַּרְנְגלֶת שֶׁבָּרְחָה אֵין מְדַדִּין אוֹתָן

Regarding a chicken that fled, one may not support it to help it walk,

מִפְּנֵי שֶׁהִיא נִשְׁמֶטֶת מִן הַיָּד

because that it slips away from the hand,

וְנִמְצְאוּ אֲגַפֶּיהָ נִתְלָשִׁין

and it turns out that its wings are torn off or injured from being held tightly as it struggles;

אֲבָל דּוֹחִין אוֹתָהּ עַד שֶׁתִּכָּנֵס:

but one may push it from behind until it enters the coop.