עץ שתולים בו דגים אע"פ שהוא מאוס מותר לטלטלו דקי"ל במוקצה מחמת מיאוס כרבי שמעון דשרי:

1. The Laws of Muktze on Shabbos, containing 9 Seifim The stick used for hanging fish, even though it is extremely foul, is not Muktze, because we rule in accordance with R’ Shimon who holds that Muktze machmas mi’us is permitted.

2. No food item which is edible and picked (from a tree before Shabbos) is Muktze on Shabbos, because figs, nuts and other fruits that are for sale may be eaten on Shabbos. Even planted wheat seeds that have not yet taken root and eggs beneath a hen may be handled. Also figs picked when not yet ripe and placed within baskets to ripen may be eaten before ripening. However, figs and raisins placed in a room to dry are Muktze on Shabbos, because they reek before becoming dry, and because one knows they will spoil, one has removed one’s mind from them, and when there are two factors: physically put aside and unfit, they are Muktze. RAMA: Some say that there is no such thing as preparing what belongs to a gentile, and therefore even figs and raisins belonging to him are permitted. [Kol Bo, Seif 55; such is found in the R"an, end of Chapter 22; Yerushalmi]

3. Whether it concerns eating or handling an item, anything that was permitted during Bein Hashemashos and became unusable on Shabbos and subsequently was rectified on Shabbos, regains its original permitted status. If, however it was Muktze during Bein Hashemashos, it remains Muktze for the entire day.

4. Figs and raisins that had been put aside, but had already dried before Bein Hashemashos and are fit to eat, even though the owners did not know at the time that they were dry, and subsequently they discovered that by Bein Hashemashos they were dry, they are permitted.

5. Figs and raisins which are semi-edible, where some people would eat them while others would not, if they were prepared they are no longer Muktze, and if they were not they remain Muktze. If however, they are inedible and one prepared them, one’s preparation is null and void.

6. One may not place a Keili beneath an item which may not be handled because one causes the Keili to become Muktze which is an issur of Bittul keli meheichano. Nevertheless, one is permitted to cover it with a Keili as long as one does not touch it.

7. A bed which has money on it, or even if it does not have now but it had on it during Bein Hashemashos, is forbidden to move because of migo de’itkatza’i le’Bein Hashemashos, itkatza'i l’kulei yoma. [meaning, something that was Muktzeh during the time right before Shabbos started is Muktzeh for the whole of Shabbos] RAMA: Even for the sake of gufo (itself) or mekomo (its space). The same applies to any heter that has an issur on top of it. If the bed does not have money on it now, nor was it there Bein Hashemashos, it may be handled, even if it was reserved for money and money was placed on it before Shabbos, since the money was removed before Bein Hashemashos. RAMA: There are those who forbid it if it was reserved and money was placed on it, even though it was removed before Shabbos. (Tur, in the name of Rabbeinu Tam). Therefore it is forbidden to handle a purse even though the money was removed before Shabbos, unless something was done to it, i.e. it was opened from underneath and its function was changed. Such is the custom. However, to be moved le’tzorech gufo or mekomo is permitted. As for a pocket sewn onto a garment, since the garment is mainly used for wearing, if the money was removed one is permitted to wear the garment, because the pocket is inferior to the garment. If money was left inside, although the garment may be handled because we do not say that the garment is a Basis to the money, since the money is not on the actual garment, however it may not be worn on Shabbos lest one walks out with it, as mentioned above Siman 301 se’if 33. [Beis Yosef] See above Siman 266 regarding one who forgot a purse on one’s body on Shabbos. [Beis Yosef].

8. A Keili that has an item on it that is Muktze and an item that is not Muktze; it may be carried. For example: a scoop that has ashes on it from before Shabbos, which are permitted to carry to cover saliva or filth, when it has flakes of wood that are Muktze on it as well, it may be carried as is. This is true when the heter is more significant than the Muktze, but if the Muktze is more significant, then the heter is inferior to the Muktze and it is forbidden to carry. The grounds for this heter are because the ashes cannot be carried by themselves even if one were to tip them to the ground, [or because one needs the space of the scoop as explained above in Siman 309:3]. If one only requires the actual scoop one should not carry it as it is, rather one should tilt the ashes and the flakes of wood off in their place and take the scoop. RAMA: Also, if one is able to tip the Muktze, one should do so and not carry it together with the heter. [Beis Yosef in the name of the Teshuvas of the Rosh]. All of this is true when the heter was together with the Muktze before Shabbos, but if the Muktze was on it by itself, it does not help by placing the heter adjacent to it on Shabbos. [Beis Yosef in the name of the Teshuvas of the Rashba].

9. A box that has a non-Muktze item and money; if the money is not the main item, it is permitted to handle it as is, according to the regulations appertaining a scoop.