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DAAT · LEVEL 1 — INITIATION
Siman רע״ט · 7 Seifim
Moving the Shabbat candle (muktzeh) — to discover and understand
סימן רע״ט
דִּינֵי טִלְטוּל הַנֵּר בְּשַׁבָּת
🌱 Initiation Level · מתחילים
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First approach to Siman רע״ט: full Hebrew text of the Mechaber, fluid English translation, pedagogical explanations of halachic concepts, modern practical cases and summary.
Topic: Moving the Shabbat candle (muktzeh)
Source: שולחן ערוך אורח חיים סימן רע״ט (7 seifim)
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The text of Shulchan Aruch — the 7 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. Key halachic concepts of this siman
4. Detail of the seifim — one by one
5. The Mishnah Berurah — opening entries
6. The Rama's position — Ashkenazic vs Sephardic differences
7. Modern practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The text of Shulchan Aruch
Siman רע״ט contains 7 seifim of the Mechaber (Rabbi Yosef Karo) codifying the laws relating to moving the Shabbat candle (muktzeh).
Seif Aleph — Candle lit on Shabbat: muktzeh even after extinguishing
דיני טלטול הנר בשבת. ובו ז סעיפים:
נֵר שֶׁהִדְלִיקוּ בּוֹ בְּאוֹתוֹ שַׁבָּת — אַף עַל פִּי שֶׁכָּבָה — אָסוּר לְטַלְטְלוֹ. וְכֵן מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר שֶׁהִדְלִיקוּ בּוֹ בְּאוֹתוֹ שַׁבָּת — אָסוּר לְטַלְטְלוֹ לְהִסְתַּפֵּק מִמֶּנּוּ בְּאוֹתוֹ שַׁבָּת.
Translation: a candle kindled during Shabbat — even after it has gone out — is forbidden to move (muktzeh). Likewise, the oil remaining in the lamp after extinguishing — forbidden to move it to use it on that Shabbat. Principle: "muktzeh machmas issur" — the object entered the category of "muktzeh" at the moment of its forbidden use (burning on Shabbat), and remains so for the entire Shabbat.
What this seif says:
- A lamp lit on that Shabbos remains forbidden to move even once it has gone out.
- And likewise the oil left in the lamp: one does not move it to make use of it on that Shabbos.
- The limit is temporal, not permanent: it is "that Shabbos" that is meant.
Seif Bet — No moving even for the need of the place
נֵר זֶה שֶׁאָמַרְנוּ שֶׁאָסוּר לְטַלְטְלוֹ — אֲפִילוּ לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ אָסוּר. וְיֵשׁ מִי שֶׁהִתִּיר, וְלֹא נִרְאֶה דְּבָרָיו. הגה: ויש אומרים דמי שהוא איסטניס והנר מאוס עליו — מותר להוציאו, דהוי לדידיה כגרף של רעי. והמחמיר לא הפסיד.
Translation: this muktzeh candle — even for the need of itself (l'tzorech gufo, to use it as a candle; which doesn't really apply) or for the need of its place (l'tzorech mekomo, to free the space it occupies) — forbidden. The Mechaber rejects the permissive opinion: "ולא נראה דבריו". Hagahah (Rama): if the person is an istanis (sensitive, repulsed) and the candle is disgusting to him — permitted to move it (compared to "graf shel re'i" — a soiled vessel, whose removal is exceptionally permitted for dignity). But "the machmir loses nothing."
What this seif says:
- The prohibition holds even for the use of the object and even to free the space it occupies.
- The Mechaber knows the lenient view and rejects it in a word: ולא נראה דבריו.
- Rema: for an איסטניס to whom the lamp is repugnant, it is like a גרף של רעי — he may remove it; "and one who is stringent loses nothing".
Seif Gimel — Placing bread on it to move it
לְטַלְטֵל נֵר עַל יְדֵי שֶׁנּוֹתְנִין עָלָיו לֶחֶם בְּשַׁבָּת — אָסוּר. וְאִם נָתַן עָלָיו הַלֶּחֶם מִבְּעוֹד יוֹם — יֵשׁ מִי שֶׁמַּתִּיר לְטַלְטְלוֹ בְּשַׁבָּת עַל יְדֵי לֶחֶם זֶה, וְאֵין לִסְמוֹךְ עָלָיו.
Translation: one cannot circumvent the prohibition by placing bread (a non-muktzeh object) on the candle in order to move it "indirectly". Forbidden to do so on Shabbat. If one placed the bread before Shabbat — there is a permissive opinion ("yesh mi shemattir") but "ein lismoch alav" — one does not rely on this opinion. Practically: no "tricks" (ha'aramah) to move the candle.
What this seif says:
- One does not circumvent the prohibition by placing bread on it during Shabbos.
- Bread placed before Shabbos: one authority permits it — but the Mechaber rules ואין לסמוך עליו.
Seif Daled — Stipulation before Shabbat (tenai)
אִם הִתְנָה מֵעֶרֶב שַׁבָּת עַל נֵר זֶה שֶׁיְּטַלְטְלֶנּוּ מִשֶּׁיִּכְבֶּה — מֻתָּר לְטַלְטְלוֹ אַחַר שֶׁכָּבָה. הגה: ויש אומרים דלא מהני תנאי וכן נוהגין במדינות אלו, ודין התנאי ע״ל סי' תרל״ח (הגהות אשירי פ' כירה ור״י ח״ב כל בו). ונוהגין לטלטלו על ידי עכו״ם, ואין בזה משום איסור אמירה לעכו״ם הואיל והמנהג כך — הוי כאילו התנה עליו מתחלה ושרי, כנ״ל.
Translation: if one made an explicit tenai before Shabbat — "I will move this candle after it goes out" — it is permitted to move it after it goes out. Hagahah (Rama): "yesh omrim delo mahani tenai" (the candle remains muktzeh regardless of the tenai), and so is the custom in these countries (Ashkenaz) — the halachah of the tenai is detailed below, siman 638 [Hagahos Ashri; Rabbeinu Yerucham; Kol Bo]. Solution: the custom is to move it via aino-Yehudi (non-Jew), without the issue of amirah l'akum — since the custom is so, it is equivalent to a tacit stipulation.
What this seif says:
- A stipulation made the day before — "I shall move it once it goes out": per the Mechaber it permits the moving.
- Rema: some hold the stipulation avails nothing, וכן נוהגין במדינות אלו.
- Rema: and the custom is to have it moved by a non-Jew — the custom itself standing in for a prior stipulation.
Seif Heh — Candle lit on Shabbat for a choleh: regains permissibility
נֵר שֶׁהִדְלִיקוּ בְּשַׁבָּת לְחַיָּה וּלְחוֹלֶה, וְיָלְדָה הַחַיָּה וְנִתְרַפֵּא הַחוֹלֶה — מֻתָּר לְטַלְטְלוֹ אִם כָּבָה. וְהוּא הַדִּין לְמַדְלִיק בְּשַׁבָּת בְּשׁוֹגֵג, וְכָבָה — שֶׁמֻּתָּר לְטַלְטְלוֹ.
Translation: a candle lit on Shabbat (by halachic permission) for a chayah (woman giving birth) or a choleh sheyesh bo sakanah (dangerously ill) — after the birth/recovery and extinguishing of the candle — permitted to move. Same din: if someone lit it on Shabbat b'shogeg (inadvertently) and it went out — permitted to move it. Sevara: the permitted lighting (or error) does not create the permanent muktzeh of seif 1.
What this seif says:
- A lamp lit permissibly on Shabbos for a woman in childbirth or a dangerously ill person: once she has given birth, he has recovered and the lamp has gone out — it may be moved.
- The same rule for one lit בשוגג, inadvertently.
- What fixes the status is therefore not the flame but the situation that permitted it.
Seif Vav — Candle not lit this Shabbat: not muktzeh
נֵר שֶׁלֹּא הִדְלִיקוּ בּוֹ בְּאוֹתוֹ שַׁבָּת — אֲפִילוּ הוּא שֶׁל חֶרֶס דְּמָאִיס, וַאֲפִילוּ הוּא שֶׁל נֵפְט דְּמַסְרִיחַ — מֻתָּר לְטַלְטְלוֹ, דְּמוּקְצֶה מֵחֲמַת מִיאוּס — מֻתָּר.
Translation: a candle not kindled during this Shabbat — even earthenware that is soiled (cheres ma'is), even naphtha that smells bad (neft masriach) — permitted to move. Reason: "muktzeh machmas mi'us muttar" — an object repulsive by its appearance/smell is not considered halachic muktzeh (the halachah permits moving it despite the natural disgust).
What this seif says:
- A lamp not lit on that Shabbos: moving it is permitted — even of repulsive earthenware, even of foul-smelling naphtha.
- The principle is named: מוקצה מחמת מיאוס מותר.
- Disgust does not create muktzeh; only prohibition does.
Seif Zayin — Menorah of detachable parts
מְנוֹרָה בֵּין גְּדוֹלָה בֵּין קְטַנָּה — אִם הִיא שֶׁל פְּרָקִים — אֵין מְטַלְטְלִין אוֹתָהּ. דְּחָיְישִׁינַן שֶׁמָּא תִּפּוֹל וְתִתְפָּרֵק וְיַחֲזִירֶנָּה — וְנִמְצָא עוֹשֶׂה כְּלִי. וַאֲפִילוּ אִם אֵינָהּ שֶׁל פְּרָקִים, אֶלָּא יֵשׁ בָּהּ חֲרִיצִים סְבִיב וְדוֹמָה לְשֶׁל פְּרָקִים — אָסוּר לְטַלְטְלָהּ.
Translation: a menorah — large or small — if it is shel perakim (made of assembled parts) — forbidden to move. Reason: if it falls and comes apart, one will tend to reassemble it = "oseh keli" (fabricates a new vessel) = melachah. Extension: even if not shel perakim, if it has charitzim (grooves) around making it resemble a menorah of detachable parts — forbidden (gezeirah to avoid confusion).
Overview of the 7 seifim: the siman codifies the muktzeh status of the Shabbat candle — with its nuances:
• Candle lit on Shabbat = total muktzeh (seif 1) — even after extinguishing, even the oil
• No moving even for need of place (seif 2) — except extreme "istanis" case (Rama)
• No ha'aramah via bread or tenai according to Ashkenaz (seifim 3-4)
• Exception: candle lit for special case (choleh, chayah, shogeg) — not permanent muktzeh (seif 5)
• Candle not lit on Shabbat = not muktzeh (seif 6), even if disgusting
• Menorah of detachable parts = forbidden (seif 7) — risk of reassembly = oseh keli
• Candle lit on Shabbat = total muktzeh (seif 1) — even after extinguishing, even the oil
• No moving even for need of place (seif 2) — except extreme "istanis" case (Rama)
• No ha'aramah via bread or tenai according to Ashkenaz (seifim 3-4)
• Exception: candle lit for special case (choleh, chayah, shogeg) — not permanent muktzeh (seif 5)
• Candle not lit on Shabbat = not muktzeh (seif 6), even if disgusting
• Menorah of detachable parts = forbidden (seif 7) — risk of reassembly = oseh keli
What this seif says:
- A menorah made of parts, large or small, is not moved: were it to fall and come apart, one would reassemble it — ונמצא עושה כלי.
- The extension is explicit: even if it is not made of parts, if it has grooves that make it resemble one, it is forbidden.
- The concern rests on appearance as much as on mechanism.
2. The general context
The muktzeh of the candle
Siman 279 codifies the application of the rules of muktzeh (objects forbidden to move on Shabbat) to the particular case of the Shabbat candle. When the candle is lit — it is basis l'shalheves (a base for the flame — which is muktzeh). And even after extinguishing, it remains muktzeh for the rest of Shabbat (principle "מִיגוֹ דְּאִתְקְצָאֵי לְבֵין הַשְּׁמָשׁוֹת — אִתְקְצָאֵי לְכוּלֵי יוֹמָא").
The fundamental question: what are the contours of the muktzeh of the candle? Do they remain strict even when the candle is extinguished? What are the ways around it (tenai, non-Jew)? And which candles are never muktzeh (not lit on Shabbat)?
Place in Hilchos Shabbos
Siman רע״ט ends the "candles" sequence of the Shulchan Aruch (siman 263 to 279). It follows 278 (extinguishing for choleh) and precedes 280 (תשמיש המטה — marital relations on Shabbos).
3. Key halachic concepts
Concept 1 — מִיגוֹ דְּאִתְקְצָאֵי לְבֵין הַשְּׁמָשׁוֹת — אִתְקְצָאֵי לְכוּלֵי יוֹמָא: "since it was muktzeh at twilight, it is muktzeh for the entire day." If the candle was lit at the onset of Shabbat (thus muktzeh), it remains muktzeh even after extinguishing. Central principle of seif 1.
Concept 2 — בָּסִיס לְדָבָר הָאָסוּר: "base for a forbidden object." The candle + oil + wick become a base for the flame (which is forbidden on Shabbat = no direct mechabeh). Thus they are muktzeh by "basis."
Concept 3 — אִיסְטְנִיס (Istanis): a person very sensitive, repulsed by certain things. For such a person, the extinguished candle that smells bad (rancid oil) is compared to "graf shel re'i" (soiled vessel — exception of muktzeh permitting removal for dignity).
Concept 4 — תְּנַאי (Tenai — stipulation): Talmudic mechanism allowing one to "prepare" the candle for post-extinguishing movement by stipulating explicitly before Shabbat. Machlokes: Mechaber permits, Rama (Ashkenaz) refuses.
Concept 5 — מוּקְצֶה מֵחֲמַת מִיאוּס (Muktzeh machmas mi'us — disgusting): object repulsive in appearance/smell. Is not halachically muktzeh. Therefore a soiled candle (cheres) or stinking one (neft) not lit on Shabbat is permitted (seif 6).
4. Synoptic overview of the 7 seifim
| Seif | Case | Pesak |
|---|---|---|
| 1 | Candle lit on Shabbat (after extinguishing) | Total muktzeh. The oil too. |
| 2 | Moving for place / body need | Forbidden. Except "istanis" (Rama). |
| 3 | Ha'aramah via bread on top | Forbidden on Shabbat. Before Shabbat = "ein lismoch alav" — bad practice. |
| 4 | Tenai before Shabbat | Mechaber: permits. Rama: "lo mahani" — useless. Custom: via non-Jew. |
| 5 | Candle lit on Shabbat for choleh/chayah | Permitted (after extinguishing). Same for lighting b'shogeg. |
| 6 | Candle not lit this Shabbat | Permitted. Even disgusting (muktzeh machmas mi'us muttar). |
| 7 | Menorah of perakim | Forbidden — risk of reassembly = oseh keli. Even if resembling detachable. |
5. The Mishnah Berurah — opening entries
The Mishnah Berurah of Rabbi Yisroel Meir Kagan (the Chofetz Chaim) has 23 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) אע״פ שכבה וכו' - והיינו אפילו לא נשאר בו שמן כלל והטעם דכיון דביה״ש היה אסור בטלטול לפי שנעשה הנר והשמן והפתילה בסיס לשלהבת שהוא דבר האסור בטלטול ומיגו דאיתקצאי לביה״ש איתקצאי לכולי יומא וזהו הנקרא בגמרא מוקצה מחמת איסור דקי״ל ביה לאיסורא. אם יש אימת א״י עליו ע״י הנר [כמו שהיה בזמן האמוראים שהיתה אומה אחת שהיו מקפידין ביום חגם על ישראל שמדליקין נר באותו היום וכל כה״ג] מותר לטלטלו לאחר שכבה [ש"…
משנה ברורה (ב) — (ב) מותר השמן שבנר - וה״ה מותר הנר העשוי מחלב ושעוה שהדליקו בו באותה שבת וכבה [אחרונים]:
משנה ברורה (ג) — (ג) לטלטלו ולהסתפק ממנו וכו' - דהואיל והוקצה בתחלת כניסת השבת דהיינו שבביה״ש כשהיה דולק היה אסור להסתפק ממנו דהמסתפק משמן שבנר חייב משום מכבה וכדלעיל ברס״י רס״ה איתקצאי לכולי יומא שלא להסתפק ממנו אף אחר שכבה וכיון שאסור ליהנות ממנו כל יום השבת ממילא אסור ג״כ לטלטלו דאינו ראוי לכלום ומלבד זה בטלטול גופא הוקצה בבין השמשות שנעשה הכל בסיס להשלהבת וכדלעיל בריש סק״א:
For the full text of the 23 entries, see Sefaria: Mishnah Berurah 279.
6. The Rama's position — 2 major hagahos
- Hagahah on seif 2 (istanis): "ויש אומרים דמי שהוא איסטניס והנר מאוס עליו — מותר להוציאו, דהוי לדידיה כגרף של רעי. והמחמיר לא הפסיד" (Mordechai). Case: very sensitive person, repulsed by the candle/smell — can move it (like a soiled vessel). But "the machmir hasn't lost anything."
- Hagahah on seif 4 (tenai): "ויש אומרים דלא מהני תנאי, וכן נוהגין במדינות אלו" — the stipulation is useless according to Ashkenaz. Solution: "נוהגין לטלטלו ע״י עכו״ם" — move it via a non-Jew, which is permitted because the custom creates a "tacit tenai."
Mechaber/Rama divergence:
- Mechaber (Sephardic): tenai before Shabbat = effective (s.4).
- Rama (Ashkenazic): tenai useless. But moving via non-Jew is permitted (custom = tacit tenai).
7. Modern practical cases
| Situation | Application |
|---|---|
| Shabbat candle extinguished Friday night — when can I move it? | Not before motzaei Shabbos (s.1). Except need for Sephardim: tenai before Shabbat. Ashkenaz: only via non-Jew. |
| Candle left on the table — I need the place for the meal | Forbidden (s.2). Except if "istanis" and the candle is repulsive (rare case, Rama). |
| Soiled candle that smells after extinguishing (rancid oil) | If lit on Shabbat: total muktzeh. If not lit on Shabbat (reserve): permitted (s.6). |
| Detachable Chanukah menorah | S.7 — risk of reassembly. Prefer a non-detachable menorah. |
| Holder of a Shabbat candle (candlestick) | If the candle was lit on Shabbat, the candlestick is basis (s.1 by extension). |
| Holder (non-candle) on which I placed the candle intentionally | Becomes muktzeh by "basis" — forbidden to move. |
| Oil lamp extinguished before Shabbat (not lit on Shabbat) | Not muktzeh. Can be moved (s.6). |
8. Practical summary of the siman
The 6 rules to remember from Siman רע״ט:
- Candle lit on Shabbat = total muktzeh — even after extinguishing, even the remaining oil (s.1).
- No moving even for the need of the place (s.2). "Istanis" exception: Rama permits.
- No ha'aramah via bread (s.3) on Shabbat; before Shabbat = not recommended practice.
- Tenai before Shabbat: Sephardim yes. Ashkenaz no — prefer non-Jew.
- Lighting for choleh/chayah/shogeg: not permanent muktzeh (s.5).
- Candle not lit on Shabbat = not muktzeh (s.6), even if disgusting. Menorah of detachable parts: forbidden (s.7) — risk of "oseh keli."
9. Comprehension questions
Check your understanding:
- Why does the candle remain muktzeh after extinguishing?
- What is בָּסִיס לְדָבָר הָאָסוּר?
- What is an "istanis"? What exception does the Rama grant?
- What is the Mechaber/Rama divergence on the tenai?
- Why can a candle lit on Shabbat for a choleh be moved afterwards?
- Is a candle not lit but "me'usah" (soiled) muktzeh?
- Why is a menorah of detachable parts forbidden to move?
To go further
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