Question: Can an item that is muktzeh machmas chisoron kis be moved min hatzad – l’tzorech dovor hamutor (as with “regular” muktzeh machmas gufo)?
Introduction: Let us begin by defining a few terms:
• “Muktzeh” is the generic name given to items that are forbidden to be moved on Shabbos, for a variety of different reasons, including a utensil that is intended for an activity that is forbidden to perform on Shabbos (e.g. pens and tools), items that have no use (e.g. stones and rubbish) and entities that have no permitted use on Shabbos (e.g. money, raw food).
• “Muktzeh machmas chisoron kis” refers to a category of muktzeh that is muktzeh because it is delicate, fragile or expensive and a person is therefore particular to designate a place for it so that it does not get damaged (e.g. a shechita knife, jewellers tools).
• “Tiltul min hatzad” is a method of moving a muktzeh item in an indirect way; e.g. carrying a table which has on it a muktzeh item.
Discussion: The Shulchan Aruch (Orach Chayim Siman 309) writes in a few different se’ifim that it is permitted to move muktzeh machmas gufo in an indirect manner (min hatzad). This means that if a muktzeh machmas gufo item was forgotten on top of a permitted item (e.g. money was left on top of a pillow) then one may lift up the pillow in a way that will cause the muktzeh item to fall (se’if 4). This is referred to as ni’ur. If this is impractical, either because the muktzeh item will become damaged (se’if 3) or one needs to clear the place where the muktzeh item is (se’ifim 3 & 5) one is allowed to lift and move the permitted item under the muktzeh item, even though this will indirectly result in moving the muktzeh item.
The examples given by the Shulchan Aruch in Siman 309 are discussing tiltul min hatzad regarding a muktzeh machmas gufo item. Regarding muktzeh machmas chisoren kis there is room for speculation; do the same leniencies apply (since muktzeh machmas chisoren kis is very similar to muktzeh machmas gufo), or maybe muktzeh machmas chisoren kis is more severe and therefore the leniencies of tiltul min hatzad do not apply?
The Beis Yosef in his introduction to Siman 308 elaborates on the different categories of muktzeh and their associated leniencies. He writes clearly there that there is a contrast between muktzeh machmas chisoren kis to which there are no leniencies regarding moving it on Shabbos, and the other categories of muktzeh to which there are various leniencies regarding moving them on Shabbos. Among the “other categories” of muktzeh the Beis Yosef lists muktzeh machmas gufo and expounds on thirteen permissible methods to move such an item (including tiltul min hatzad). From context, it appears clear that the Beis Yosef does indeed differentiate between muktzeh machmas chisoren kis and muktzeh machmas gufo; the latter is permitted to be moved min hatzad, whereas the former is not.
The Pri Megodim (Mishbetzos Zohov Siman 308 s.k. 1) also speaks out that according to the Beis Yosef there exists no possibility of moving a muktzeh machmas chisoren kis item on Shabbos. The Pri Megodim reiterates this in Siman 309 (Mishbetzos Zohov s.k. 2) and Siman 302 (Eshel Avraham s.k. 7).
The Mishna Berura however, does not follow this opinion and it is clear from his words that muktzeh machmas chisoren kis has the same leniencies of tiltul min hatzad as muktzeh machmas gufo: Based on what he writes in Siman 259 (s.k. 3) that “mochin” are muktzeh machmas chisoren kis it is clear that he maintains that muktzeh machmas chisoren kis can also be moved min hatzad.
This can also be inferred from Rav Akiva Eiger in Siman 302 (and the Mishna Berura in that siman).
Conclusion: Although it appears from the Beis Yosef, and the Pri Megodim clearly writes that mukzeh machmas chisoren kis cannot be moved min hatzad, Rav Akiva Eiger and the Mishna Berura do not follow this stringent opinion.
Therefore, it is permitted to move mukzeh machmas chisoren kis – min hatzad.