Arukh HaShulchan, Orach Chaim 208:1-8

Sugya Map

• Issue: The permissibility of performing certain actions on Shabbat that involve removing an object from its designated place and placing it elsewhere, particularly when the object is not inherently valuable but serves a specific purpose. This encompasses the categories of muktzeh and the broader concern of makeh b'patish (completing a craft).
• Nafka Mina:
  • Distinguishing between inherently valuable items and those whose value is tied to their function.
  • Determining when an action constitutes "completing" something rather than merely repositioning it.
  • The status of items used for temporary or secondary purposes on Shabbat.
• Primary Sources:
  • Mishnah Shabbat 12:1 (re: muktzeh and items used for specific purposes).
  • Gemara Shabbat 98a-b (discussion of makeh b'patish and examples).
  • Shulchan Aruch, Orach Chaim 208 (codification of these laws).
  • Arukh HaShulchan, Orach Chaim 208 (detailed analysis and application).

Text Snapshot

The Arukh HaShulchan begins by grappling with the foundational principle of muktzeh, specifically concerning items that are not valuable in themselves but are designated for a particular use. He quotes the Mishnah:

"…ואין מטלטלין לא את הכלים הפקוקים ולא את הכלים השבורים ולא את הכלים הנסדקים ולא את הכלים הפגומים. אבל אם היו כלים שמכבדין אותן, מותר לטלטל אותן."¹

The crucial distinction lies in "כלים שמכבדין אותן" – vessels that are honored. The Arukh HaShulchan interrogates this phrase, noting that the Gemara understands it to refer to vessels that, despite being broken or damaged, are still kept for their potential future use or as heirlooms. This immediately raises questions about the criteria for "honoring" an object and how that impacts its muktzeh status.

He then turns to the concept of makeh b'patish, the prohibition of completing a craft on Shabbat. He cites the Gemara's discussion regarding the permissibility of moving certain objects:

"…אבל כלים שאין להם קיבול, כגון גלגל צמר וגלגל פשתן… אין אסור אלא משום מלאכה שנעשית בהן… אבל אם אין מלאכה שנעשית בהן, מותר לטלטלן."²

This passage highlights that the prohibition isn't always about the object itself being muktzeh, but rather about the activity associated with it. If no creative or completing act can be performed with the object on Shabbat, its movement might be permissible. The Arukh HaShulchan's exegesis will hinge on precisely defining what constitutes a "craft" and how it relates to an object's intended purpose.

Readings

Ramban on Mishnah Shabbat 12:1

The Ramban, in his commentary on the Mishnah, grapples with the concept of "כלים שמכבדין אותן" (vessels that are honored). He explains that the Gemara's interpretation hinges on the object's intrinsic value or its potential to be repurposed. If an object is broken but is still kept because it has some aesthetic value, or could be repaired and used again, it is considered "honored" and thus not muktzeh. However, if it is simply discarded refuse, even if it has a temporary function, it remains muktzeh.

"…וכן אם היו כלים שמכבדין אותן, פירוש שיש בהן יקר או שיחזרו בהן להשתמש בהן. אבל אם הן נפסדות ואין בהן תועלת, אסורים לטלטל."³

The Ramban's chiddush here is to clarify that "honoring" is not merely sentimental attachment but a tangible connection to potential future utility or inherent worth, distinguishing between true refuse and objects with lingering potential.

Rashi on Gemara Shabbat 98b s.v. "כלים שאין להם קיבול"

Rashi, in explaining the Gemara's discussion on moving tools, clarifies the meaning of "כלים שאין להם קיבול" (vessels that have no capacity). He explains that these are tools whose primary function is not to contain something, but rather to act upon something else. Examples given are a spinning wheel or a flax wheel. The prohibition of moving such items is tied to the fact that they are used in the process of completing a craft.

"…כלים שאין להם קיבול – גלגל צמר וגלגל פשתן. שאין להן מקום לקבל בהן דבר, אלא עושין מלאכה בהן. ומותר לטלטלן אם אין מלאכה שנעשית בהן."⁴

Rashi's insight emphasizes that the permissibility of moving these tools is contingent on whether the action of crafting is prohibited. If the tool itself is not being used to complete a craft on Shabbat, then its movement is permitted, even if it is a tool used in a prohibited craft when that craft is being performed.

Friction

The central tension in this section of the Arukh HaShulchan revolves around the apparent contradiction between the general principle of muktzeh and the specific permissibility of moving certain objects, particularly those used in crafts. The core question is: when does the act of moving an object constitute a prohibited act of makeh b'patish or fall under the category of muktzeh, and when is it merely repositioning an item for permissible Shabbat use?

The Arukh HaShulchan, in paragraph 208:3, addresses the moving of items like pots and pans that are used for cooking. He notes that while these are not inherently valuable, they are moved freely because their purpose is directly tied to Shabbat activities. However, the difficulty arises when considering items that are broken or have lost their primary function.

A significant kushya can be raised from the juxtaposition of Mishnah Shabbat 12:1 and the Gemara's discussion on makeh b'patish. The Mishnah states that broken vessels are generally not movable, unless they are "honored." This "honoring" seems to imply a residual value or potential for future use. Yet, the Gemara in Shabbat 98a-b discusses moving tools used in crafts. For example, if a shuttle used for weaving is moved, is this permissible? The Gemara suggests it is permissible if no weaving is being done, implying the prohibition is tied to the act of crafting.

Kushya: If a broken pot that is kept for sentimental reasons (and thus "honored") is permissible to move, what is the difference between this and a craftsman's tool that is not currently being used for its craft? Both have a residual status beyond immediate utility. Why is the former permissible to move because it's "honored," while the latter's permissibility seems contingent on the absence of the prohibited action of crafting? Is the "honoring" of a broken vessel a sufficient reason for its movement, even if its current utility is also minimal, while a craftsman's tool requires the complete absence of the prohibited activity to be moved?

Terutz: The distinction lies in the nature of the prohibition and the primary designation of the object. For broken vessels, the prohibition stems from their perceived worthlessness, making them muktzeh. "Honoring" them negates this worthlessness, elevating them to a status where they are not considered refuse. Their movement is then permitted because they are no longer in the category of muktzeh.

For craftsman's tools, even if not currently in use, their primary designation is for a prohibited Shabbat activity. The prohibition of makeh b'patish is not solely about the object itself being muktzeh in the same way as refuse, but about the act of completing a craft. Therefore, moving such a tool is permissible only if the activity associated with it is not being performed. The "honoring" of a broken vessel is an inherent characteristic of the object that removes it from the muktzeh category. The permissibility of moving a craftsman's tool is a function of the circumstances of Shabbat – the absence of the prohibited act. The Arukh HaShulchan himself, in 208:3, implicitly makes this distinction by explaining that items used for Shabbat meals are moved freely, while items designated for weekday work remain muktzeh. The craftsman's tool, even when idle, retains its weekday designation.

Intertext

Tanakh: Genesis 2:1-3

The concept of completing an act of creation, which forms the basis for the prohibition of makeh b'patish, is rooted in the very establishment of Shabbat itself.

"וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃ וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ וַיְבָ֣רֶךְ אֱלֹהִ֔ים אֶת־י֥וֹם הַשְּׁבִיעִ֖י וַיְקַדֵּ֑שׁ אֹת֔וֹ כִּֽי־בֹ֣ו שָׁבַ֔ת מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃" (Bereishit 2:1-3)

The phrase "וַיְכַל אֱלֹהִים… מְלַאכְתּוֹ אֲשֶׁר עָשָׂה" (God completed… His work which He had done) directly links the completion of work with the sanctity of Shabbat. The prohibition of makeh b'patish is a human replication of this Divine act of completion, refraining from further creative work on the day of rest. This biblical narrative provides the theological underpinnings for the intricate laws of Shabbat labor, including those discussed by the Arukh HaShulchan.

Shulchan Aruch, Orach Chaim 308:7

The Shulchan Aruch, in a later section dealing with hotza'ah (carrying out items from a private to a public domain), touches upon the permissibility of moving certain prohibited items. While not directly about muktzeh or makeh b'patish, it demonstrates a meta-principle of hefsek (interruption) and purpose.

"…המתעסק במלאכה בשבת, אם היא מלאכה גמורה, חייב. ואם אינה אלא כעין מלאכה, פטור."⁵

This halacha, though in a different context, hints at the nuanced understanding of "work" on Shabbat. An act that is merely "like" work but not fully completed work is exempt. This echoes the Arukh HaShulchan's concern with defining what constitutes a prohibited "craft" or "completion" when dealing with objects on Shabbat. The permissibility of moving an object may depend on whether the action performed with it on Shabbat is considered a full "craft" or merely a preparatory or incidental movement.

Psak/Practice

The Arukh HaShulchan, in his detailed exposition of the laws of Shabbat labor and muktzeh, provides a practical framework for understanding these often subtle distinctions. For the average individual, the primary takeaway from 208:1-8 is the clear delineation between items inherently prohibited from being moved (muktzeh) and those whose movement is restricted due to the activity they are associated with.

Items that are muktzeh by nature (like tools of weekday labor, or refuse) remain so unless specifically exempted by a higher principle (like the "honoring" of a broken vessel). Items that are not muktzeh but are associated with prohibited Shabbat labor (like a craftsman's tool) are permitted to be moved only if no such labor is being performed.

A practical application: a broken chair, if it's truly beyond repair and has no aesthetic value, is muktzeh. If it's a valuable antique that is being kept for repair or display, it is not muktzeh. A carpenter's saw, even if put away for Shabbat, is still considered a tool of weekday labor. While one might be able to move it slightly to clear a path if absolutely necessary (and not as part of the act of sawing), its primary designation remains. The Arukh HaShulchan's detailed explanations serve to guide the practitioner, emphasizing the importance of intent and the object's status.

Takeaway

The halachic distinctions between muktzeh and makeh b'patish are not merely academic; they are deeply intertwined with the purpose and sanctity of Shabbat, requiring careful consideration of an object's status and intended use. The rigor of analysis, as exemplified by the Arukh HaShulchan, reveals that even seemingly minor distinctions in an object's condition or designation can lead to significant practical differences in Shabbat observance.

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¹ Mishnah Shabbat 12:1. ² Gemara Shabbat 98b. ³ Ramban, Commentary on Mishnah Shabbat 12:1. ⁴ Rashi, Commentary on Gemara Shabbat 98b s.v. "כלים שאין להם קיבול." ⁵ Shulchan Aruch, Orach Chaim 308:7.