סימן פח סעיף ה

כֵּלִים שֶׁהֵם מְיֻחָדִים לַעֲשׂוֹת בָּהֶם מְלָאכָה הָאֲסוּרָה לֵעָשׂוֹת בַּשַׁבָּת, כְּגוֹן מַכְתֶּשֶׁת וְרֵחַיִם וְקֻרְנָס [פַּטִּיֹש] (האמר) וְקַרְדֹּם, וּמַכְבֵּדוֹת, שֶׁמְּכַבְּדִין בָּהֶן אֶת הַבַּיִת, וְשׁוֹפָר, וּמְנוֹרָה, וּמַחַט שֶׁתּוֹפְרִין בָּהּ, וְנֵרוֹת שְׁלֵמִים, בֵּין שֶׁל חֵלֶב בֵּין שֶׁל שַׁעֲוָה, וּפְתִילוֹת מִצֶּמֶר גֶּפֶן וּבֶגֶד שַׁעַטְנֵז שֶׁאָסוּר לְלָבְשׁוֹ, וְכֵן כָּל כַּיּוֹצֵא בְּאֵלוּ מֻתָּר לְטַלְטְלָן לְצֹרֶךְ גּוּפָם, כְּגוֹן קֻרְנָס לִפְצוֹעַ בּוֹ אֱגוֹזִים, קַרְדֹּם לַחְתֹּךְ בּוֹ דְּבַר מַאֲכָל, מַחַט שְׁלֵמָה לִטֹּוֹל בָּהּ אֶת הַקּוֹץ. (אֲבָל אִם נִטַּל עֻקְצָהּ אוֹ חֻדָּהּ, אֲסוּרָה בְּכָל טִלְטוּל). וְכֵן מֻתָּר לְטַלְטְלָן לְצרֶךְ מְקוֹמָן, דְּהַיְנוּ שֶצָּרִיךְ לְהִשְׁתַּמֵּשׁ בְּמָקוֹם שֶהַכְּלִי מֻנָּח שָׁם. וְכֵיוָן שֶׁנְּטָלוֹ בְהֶתֵּר, וְכֵן אִם שָׁכַח וּנְטָלוֹ בְיָדוֹ, מֻתָּר לְטַלְטְלוֹ גַּם יוֹתֵר וּלְהַנִּיחוֹ בְּמָקוֹם שֶׁיִּרְצֶה. אֲבָל שֶׁלֹּא לְצֹרֶךְ גּוּפָן וְשֶׁלֹּא לְצֹרֶךְ מְקוֹמָן, אֶלָּא לְטַלְטְלָן בִּשְׁבִיל עַצְמָן לְבַד, שֶׁלֹּא יִגָּנְבוּ אוֹ יִתְקַלְּקְלוּ, אָסוּר לְטַלְטְלָן. וּתְפִלִּין גַּם כֵּן אֲסוּרִין לְטַלְטֵל. אַךְ אִם מֻנָּחִים בִּמְקוֹם בִּזָּיוֹן שֶׁיּוּכְלוּ לְהִתְלַכְלֵךְ, מֻתָּר לְטַלְטְלָן וּלְהַנִּיחָם בַּמָּקוֹם דְּמִשְׁתַּמְּרִין (ש"ח).

Utensils that are specifically [used] to do work that is forbidden¹⁸Even if only derabanan. [Biur Halachah; Peri Megadim] However, if it is something that is used for lawfully permitted work, but some refrain from doing it because they are stringent, such objects are not muktzeh. [Peri Megadim 338: 3; Levush] on Shabbos,¹⁹Objects that are intended for both forbidden and non-forbidden use are muktzeh if the majority of their use is forbidden. [Peri Megadim; Derech Hachaim] Biur Halachah questions this; for if it is often used for non-forbidden work, then no muktzeh should apply. He agrees, however, where normally the use is forbidden and it is only occasionally used for non-forbidden work, then it is muktzeh (308: 3). such as a mortar, a mill,²⁰All these objects are muktzeh, as are those utensils that are used as a base for or to serve these objects, e.g. a candlestick. a hammer, an ax, and brooms used for sweeping the house,²¹When floors were dirt and earth and it was forbidden to sweep on Shabbos. [v. Chapter 80, paragraph 73] a shofar,²²R. Akiva Eiger forbids totally the handling of a shofar since it is rarely used for anything else. [Orach Chaim 266: 13] a candelabra,²³Peri Megadim (279: 12) rules that this applies even to a candlestick that has never been used. Eliyahu Rabbah and Tehillah Ledavid’s opinion, however, is that merely having in mind to use the candlestick is insufficient for muktzeh.
The poskim generally rule that an object that is clearly intended for melachah is muktzeh, even if never used.
A candlestick that was still lit at twilight is muktzeh for all purposes for the remainder of Shabbos. [Shulchan Aruch 279: 1, 2] a needle used for sewing, whole candles [made] either of tallow or of wax,²⁴Magein Avraham; Mishnah Berurah 308: 34. However, others rule that a candle has no use whatsoever on Shabbos and is not considered a כְּלִי (vessel) and may not be handled for any purpose. [Sha’arei Teshuvah 308: 3; Mor Uketziyah, Peri Megadim 308: 12] cotton wicks, a shatnez garment²⁵A garment containing wool and linen which the Torah forbids to be worn at all times.
Many poskim (Eliyahu Rabbah, Shulchan Aruch Harav and Mishnah Berurah) disagree with the author and prohibit handling shatnez for any purpose. (See also Kilkeles Shabbos and Yoreh Dei’ah 301: 8) that is forbidden to wear, and anything similar to these, may be handled [only] when needed for use; for example, a hammer to crack walnuts, or an ax to cut food, an unbroken needle to remove a splinter,²⁶Where another permitted utensil is readily available, it is preferable that this muktzeh not be handled. [Mishnah Berurah 308: 12] Others rule that the muktzeh object may be used even when something else is available. [Ketzos Hashulchan, Tosafos Shabbos] (however, if its eye or point is broken off it is forbidden to be handled at all). Likewise, you may handle them for their space, that is, if you need to use the space occupied by the object. Once you have lawfully taken it or if you forgot and took it in your hand,²⁷Magein Avraham. However, Gra prohibits handling the object any further when you inadvertently picked it up. you may continue to handle it and place it wherever you like.²⁸Without stopping to rest. Once you stop you must put it down wherever you are. [Yeshuas Yaakov 308: 9; v. Ohr Samei’ach, Shabbos 24: 12]
This allowance applies only to the particular muktzeh discussed in this paragraph, i.e. מְלַאכְתּוֹ לְאִיסוּר (objects that are for usage that is forbidden on Shabbos) which are כֵּלִים (vessels). However, objects that are not כֵּלִים, e.g., pebbles or bones, may not be handled at all. [Even Ha’ozer; Peri Megadim, Mishnah Berurah 308: 13] However, if you do not need the object itself nor the space it occupies, but you want to handle it solely for itself, that it not be stolen or damaged, such objects are forbidden to be handled.²⁹Where great loss is involved, you may place something permissible, such as bread or silverware, on the object and handle them together. [Shulchan Aruch Harav 308: 22] Minchas Shabbos stipulates that this allowance does not apply to a moneybag. It is also forbidden to handle tefillin.³⁰See Biur Halachah 31. However, if they are lying in an indecent place where they might be soiled, you may handle them and put them in a secure place.³¹You may also move tefillin to prevent them from being stolen. [Peri Megadim] However, Shulchan Aruch Harav (308: 19) disagrees and disallows handling tefillin where the potential thief is a Jew.

תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות (נדה ע"ג.)