Daat HaRav — The Alter Rebbe's Shulchan Aruch on Siman 309

טִלְטוּל עַל יְדֵי דָבָר אַחֵר אִם מֻתָּר בְּשַׁבָּת וּבוֹ י"א סְעִיפִים:

נוֹטֵל אָדָם אֶת בְּנוֹ בִּרְשׁוּת הַיָּחִיד וְהָאֶבֶן בְּיָדוֹ, וְאֵינוֹ חָשׁוּב כִּמְטַלְטֵל אֶת הָאֶבֶן בְּיָדָיו. וְהוּא שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵר, כְּגוֹן שֶׁיֵּשׁ לִבְנוֹ גַּעֲגוּעִין עָלָיו, שֶׁאִם לֹא יִטְּלֶנּוּ יֶחֱלֶה, וְלֹא גָזְרוּ עַל טִלְטוּל שֶׁלֹּא בְּיָדַיִם מַמָּשׁ בִּמְקוֹם סַכָּנַת חֹלִי. וְגַם אִי אֶפְשָׁר לְהַשְׁלִיךְ הָאֶבֶן מִיַּד הַתִּינוֹק, מִפְּנֵי שֶׁיִּצְעַק וְיִבְכֶּה.

אֲבָל אִם אֵין לוֹ גַּעֲגוּעִין עָלָיו — אָסוּר לִטְּלוֹ.

Tiltul via another object — whether permitted on Shabbos — and it contains 11 seifim:

A person may pick up his son in a private domain while a stone is in [the child's] hand, and he is not regarded as one moving the stone with his hands. This is provided there is no other way — for example, when the child longs (has ga'agu'in) for his father, such that if he does not take him he will become ill, for the Sages did not decree against tiltul that is not literally with the hands where there is danger of illness. And also, provided one cannot throw the stone from the child's hand, since he would shout and weep.

But if [the child] has no longing for him — it is forbidden to pick him up.

וַאֲפִלּוּ כְּשֶׁיֵּשׁ לוֹ גַּעֲגוּעִין עָלָיו לֹא הִתִּירוּ אֶלָּא בְּאֶבֶן, אֲבָל אִם דִּינָר בְּיָדוֹ — אָסוּר אֲפִלּוּ לֶאֱחוֹז בְּיָדוֹ וְהוּא מְהַלֵּךְ בְּרַגְלָיו בִּרְשׁוּת הַיָּחִיד, גְּזֵרָה שֶׁמָּא יִפּוֹל הַדִּינָר מִיָּדוֹ וְיִשְׁכַּח אָבִיו וְיַגְבִּיהֶנּוּ, וְנִמְצָא מְטַלְטֵל מֻקְצֶה טִלְטוּל גָּמוּר, וּלְטִלְטוּל גָּמוּר חָשְׁשׁוּ וְגָזְרוּ אֲפִלּוּ בִּמְקוֹם סַכָּנַת חֹלִי, כֵּיוָן שֶׁאֵין שָׁם סַכָּנַת נֶפֶשׁ אִם לֹא יִטְּלֶנּוּ:

And even when [the child] longs for him, [the Sages] permitted it only with a stone; but if a dinar is in his hand — it is forbidden even to hold [the child] in his hands while he walks on his feet in a private domain, by decree lest the dinar fall from his hand, his father forget, and pick it up, thus carrying out a full tiltul of muktzeh. And regarding full tiltul [the Sages] were concerned and decreed even where there is danger of illness, since there is no mortal danger if he does not pick [the child] up:

כַּלְכָּלָה שֶׁהָיְתָה נְקוּבָה וּסְתָמָהּ בְּאֶבֶן מִבְּעוֹד יוֹם (אִם הִדְּקָהּ שָׁם בְּחֹזֶק) — מֻתָּר לְטַלְטְלָהּ, שֶׁלֹּא נַעֲשֵׂית בָּסִיס לְדָבָר הָאָסוּר, לְפִי שֶׁאַף הָאֶבֶן נַעֲשָׂה כְּלִי, שֶׁהֲרֵי נַעֲשָׂה כְּדָפְנָהּ.

וְכֵן דְּלַעַת חֲלוּלָה שֶׁתּוֹלִין בָּהּ אֶבֶן לְהַכְבִּידָהּ לְמַלֹּאת בָּהּ מַיִם, אִם הָאֶבֶן קָשׁוּר בָּהּ יָפֶה מִבְּעוֹד יוֹם — מֻתָּר לְמַלֹּאת בָּהּ, לְפִי שֶׁאַף הָאֶבֶן הֻתַּר בְּטִלְטוּל, מִפְּנֵי שֶׁנַּעֲשָׂה כְּמוֹ הַדְּלַעַת עַצְמָהּ שֶׁהוּא בָּטֵל אֶצְלָהּ.

A basket (kalkalah) that was perforated and which one stopped up with a stone while it was still day (if he fixed it firmly there) — it is permitted to move it, since it has not become a basis le-davar ha-assur, because the stone itself has become a utensil (when fixed in it), as it serves as its wall.

And likewise a hollow gourd in which one suspends a stone to weight it for drawing water: if the stone is well bound to it while it was still day, such that it does not fall off when one draws — it is permitted to draw with it, since the stone itself has been permitted in tiltul, having become like the gourd itself, being absorbed (batel) in it.

דָּבָר הָאָסוּר בְּטִלְטוּל שֶׁמֻּנָּח עַל דָּבָר הַמֻּתָּר, אִם הִנִּיחוֹ עָלָיו מִבְּעוֹד יוֹם מִדַּעְתּוֹ עַל דַּעַת שֶׁיִּשָּׁאֵר מֻנָּח שָׁם גַּם בְּשַׁבָּת — הֲרֵי נַעֲשָׂה הַהֶתֵּר בָּסִיס לְהָאִסּוּר, וְנֶאֱסַר בְּטִלְטוּל כָּמוֹהוּ מַמָּשׁ.

אֲבָל אִם לֹא הָיָה בְּדַעְתּוֹ שֶׁיִּשָּׁאֵר מֻנָּח שָׁם בְּשַׁבָּת וְשָׁכַח לַהֲסִירוֹ מִמֶּנּוּ קֹדֶם כְּנִיסַת הַשַּׁבָּת, שֶׁלֹּא נַעֲשָׂה בָּסִיס אֵלָיו.

An object forbidden in tiltul that rests upon a permitted object: if he placed it upon it while it was still day, knowingly, with the intent that it remain there also on Shabbos — the heter has become a basis le-davar ha-assur and is forbidden in tiltul just like it.

But if he had no intent that it remain on it on Shabbos and forgot to remove it before the entry of Shabbos — it has not become a basis to it.

כֵּיצַד? כַּלְכָּלָה מְלֵאָה פֵּרוֹת וְהָאֶבֶן בְּתוֹכָהּ, אַף עַל פִּי שֶׁהִנִּיחוֹ שָׁם מִבְּעוֹד יוֹם בְּמִתְכַּוֵּן שֶׁיִּשָּׁאֵר שָׁם בְּשַׁבָּת, כֵּיוָן שֶׁיֵּשׁ פֵּרוֹת בְּכַלְכָּלָה — הֲרֵי נַעֲשֵׂית בָּסִיס לְאִסּוּר וּלְהֶתֵּר, וְלֹא נֶאֶסְרָה בְּטִלְטוּל. וְלָכֵן אִם הֵם פֵּרוֹת רְטֻבִּים וְרַכִּים מְאֹד, כְּגוֹן תְּאֵנִים וַעֲנָבִים — מֻתָּר לִטּוֹל הַכַּלְכָּלָה כְּמוֹת שֶׁהִיא עִם הַפֵּרוֹת וְהָאֶבֶן שֶׁבְּתוֹכָהּ.

How is this? A basket full of fruits with the stone inside it — even though he placed it there while it was still day intentionally that it remain there on Shabbos, since there are fruits in the basket, it has become a basis for both issur and heter, and it has not been forbidden in tiltul. Therefore, if they are moist and very soft fruits, such as figs and grapes, that would be ruined if shaken out — it is permitted to take the basket as it is with the fruits and the stone inside it.

וְכֵן אִם הִנִּיחַ אֶבֶן עַל פִּי חָבִית שֶׁל יַיִן לְכִסּוּי וְשָׁכַח לַהֲסִירָהּ מִשָּׁם קֹדֶם הַשַּׁבָּת, אוֹ שֶׁהִנִּיחַ מָעוֹת עַל הַכַּר וְשָׁכַח לִטְּלָם מֵעָלֶיהָ קֹדֶם הַשַּׁבָּת, וְהוּא צָרִיךְ לִטּוֹל יַיִן מִן הֶחָבִית אוֹ לִשְׁכַּב עַל הַכַּר, כֵּיוָן שֶׁהֶחָבִית וְהַכַּר לֹא נַעֲשׂוּ בָּסִיס לְדָבָר הָאָסוּר — הֲרֵי הוּא מַטֶּה הֶחָבִית עַל צִדָּהּ וְהָאֶבֶן נוֹפֶלֶת.

And similarly, if one placed a stone on the mouth of a wine barrel as a cover and forgot to remove it before Shabbos, or placed coins on the pillow and forgot to take them off before Shabbos, and he needs to draw wine from the barrel or to lie on the pillow — since the barrel and the pillow have not become a basis to the forbidden object, he tilts the barrel onto its side and the stone falls off.

וְכָל זֶה בְּשׁוֹכֵחַ, אֲבָל אִם הִנִּיחָם שָׁם מִדַּעְתּוֹ עַל דַּעַת שֶׁיִּשָּׁאֲרוּ שָׁם גַּם בְּשַׁבָּת — אָסוּר אֲפִלּוּ לְהַטּוֹתָן וּלְנַעֲרָן, לְפִי שֶׁכֵּיוָן שֶׁנַּעֲשׂוּ בָּסִיס לְאִסּוּר — נַעֲשׂוּ אִסּוּר כָּמוֹהוּ.

And all this in the case of forgetfulness; but if he placed them there intentionally, with the intent that they remain there also on Shabbos — it is forbidden even to tilt or shake them off, since once they have become a basis le-issur, they themselves have become like the forbidden object.

וּלְדִבְרֵי הַכֹּל, אִם הוּא בְּעִנְיָן שֶׁנַּעֲשׂוּ בָּסִיס לְאִסּוּר בְּבֵין הַשְּׁמָשׁוֹת, אַף אִם אַחַר כָּךְ נִטַּל הָאִסּוּר מֵעֲלֵיהֶן — אָסוּר לְטַלְטְלָן כָּל הַשַּׁבָּת כֻּלָּהּ, שֶׁמִּתּוֹךְ שֶׁהֻקְצוּ בֵּין הַשְּׁמָשׁוֹת — הֻקְצוּ לְכָל הַשַּׁבָּת כֻּלָּהּ.

And according to all opinions, if the matter is such that they became a basis to issur during bein hashemashos, then even if afterward the issur was removed from them — it is forbidden to move them throughout all of Shabbos, since once they were set aside during bein hashemashos, they are set aside for all of Shabbos.

אֵין הַהֶתֵּר נַעֲשֶׂה בָּסִיס לְאִסּוּר אֶלָּא אִם כֵּן הִנִּיחוֹ עָלָיו בְּכַוָּנָה לְאֵיזֶה צֹרֶךְ, בֵּין לְצֹרֶךְ הָאִסּוּר עַצְמוֹ, בֵּין לְצֹרֶךְ דָּבָר אַחֵר הַמֻּתָּר. וְלָכֵן מֻתָּר לְטַלְטֵל הַמַּפָּה שֶׁעַל הַשֻּׁלְחָן אַף עַל פִּי שֶׁהַמְּנוֹרָה עוֹמֶדֶת עָלֶיהָ.

The heter does not become a basis to issur unless he placed it upon it intentionally for some purpose. Therefore it is permitted to move the cloth on the table even though the menorah stands upon it.

קִנָּה שֶׁל תַּרְנְגוֹלִים שֶׁיֵּשׁ בָּהּ בֵּיצָה שֶׁיֵּשׁ בָּהּ אֶפְרוֹחַ, שֶׁבֵּיצָה זוֹ אֲסוּרָה בְּטִלְטוּל מִפְּנֵי שֶׁאֵינָהּ רְאוּיָה אַף לְכֶלֶב מֵחֲמַת קְלִפָּתָהּ — הֲרֵי הַקִּנָּה נַעֲשָׂה בָּסִיס לְהַבֵּיצָה.

A hens' nest containing an egg with a chick inside — that egg being forbidden in tiltul because it is not fit even for a dog due to its shell — the nest has become a basis for the egg.

אִם אָדָם הִנִּיחַ דְּבַר מֻקְצֶה עַל דָּבָר הַמֻּתָּר שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹ, אַף אִם גַּם דָּבָר הַמֻּקְצֶה הוּא שֶׁל חֲבֵרוֹ — לֹא נַעֲשָׂה הַהֶתֵּר בָּסִיס לְהָאִסּוּר, לְפִי שֶׁאֵין אָדָם אוֹסֵר חֵפֶץ שֶׁל חֲבֶרוֹ שֶׁלֹּא מִדַּעְתּוֹ.

If a person placed a muktzeh object on a permitted object belonging to his fellow without [his fellow's] knowledge — even if the muktzeh object also belongs to his fellow — the heter has not become a basis to the issur, since one cannot make his fellow's object forbidden without his knowledge.