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- Although our גמרא suggests that the prohibition of טלטול מוקצה is a subcategory of carrying [1] , the רמב"ם offers three different reasons for מוקצה possibly based on the three chapters in this week’s דפי גמרא . [2] First he derives a קל וחומר from פרק כל כתבי ’s emphasis on the spirit of שבת ruling that if our words should be different on שבת , so certainly the objects we move. רש"י writes that the prohibition of אמירה לעכו"ם is an extension of ודבר דבר , so the רמב"ם connects the ending משנה of כל כתבי discussing אמירה לעכו"ם with the opening chapter of כל הכלים that discusses מוקצה because both are Rabbinic injunction’s of ודבר דבר . The opening משנה in כל הכלים discussing disassembled doors differentiates between fixtures and movable vessels, because of the principle of אין בנים כלים . רמב"ם infers from here a second reason: the risk of performing a מלאכה with the object carried, is a guiding factor for prohibiting מוקצה . [3] Lastly, פרק מפנין ’s ruling of limiting carrying heavy objects, suggested to the רמב"ם his third reason of שביתה הניכרת . Indeed חזון איש proves from that גמרא that טלטול מוקצה applies even to kicking objects in the ordinary fashion as it violates שביתה הנכרת . For this reason משנה ברורה permits kicking מוקצה object only to prevent a loss, just as one may clear a room for guests or Torah Study [4] . Since touching מוקצה at most will lead to moving the object, the ראשונים debate whether it’s permissible, or is deemed as a טלטול מן הצד . גר"א proves from the fact that one may wash and soothe a corpse on שבת , provided that no body parts are moved, that one may touch מוקצה . One may argue, for we find that for כבוד המת , the laws of מוקצה are relaxed [5] .
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