3. Ways of moving Muktzah

a. Muktzah may not be moved directly with the hand or with an extension of the hand. However, Muktzah (of any category) may be moved when done in a very awkward fashion, i.e. with other parts of the body (Tiltul b'Gufo) -- e.g. by kicking, blowing, or using one's teeth or elbows.

b. Muktzah may be moved indirectly (i.e. without touching the Muktzah itself) as long as this is not done for the sake of the Muktzah object. Example: tilting a book onto which a stone was placed, in order to read the book. (Tiltul min HaTzad)

One may carry the Muktzah object further only if shaking it off is not possible or will cause breakage (either to the Muktzah or to other items). These rules apply only as long as the base on which the Muktzah rests did not become a Bassis.

c. Once a Muktzah object has been lifted (when permissible), it may be carried to anywhere desired. However, if it was lifted accidentally (i.e. when prohibited), it must be dropped right away, unless doing so will cause a monetary loss.

d. A Torah scholar may ask a non-Jew to move Muktzah -- if he needs the object somewhere else, or if he needs the place that the Muktzah occupies. In this context, a Torah scholar is one who understands the strictness and leniencies of the laws of Muktzah, as weighed against other laws of Shabbat.

4. Times when it is permitted to move Muktzah even directly

a. Graf shel Re'ey (lit: dung vessel): If the Muktzah object bothers a person very much in the place where it is right now (i.e. it is in one's living quarters), it may be moved. Examples: a dirty diaper, a pile of nutshells, an offensive garbage can.

In a case where the Muktzah object could physically disturb the senses (but is in a place where it presently does not), in time of need one is allowed to reposition himself closer to the object in order to be able to move it. For example, if a dirty diaper was left in the corner of a baby's room, one may sit next to it, in order to be bothered by it and be permitted to move it.

However, in all cases of Graf shel Re'ey, one should not intentionally create a situation where it becomes necessary to use this leniency.

b. If the Muktzah object could hurt someone physically, it may be moved directly by hand. Examples: broken glass, or an object on fire.

c. It is permitted to move Muktzah to prevent a loss of money. The monetary value has to be so significant that if the Muktzah couldn't be moved, one would be tempted to break a prohibition to move it. For example, one may move an expensive tape recorder away from a fire so it won't get destroyed, if one would otherwise feel tempted to extinguish the fire.

d. It is permitted to move and to use Muktzah for the sake of human dignity. Example: using uncut toilet paper (and tearing it) in time of need.

e. One may also move Muktzah if: a) it is necessary to prevent great pain to an animal (Tzaar Ba'alei Chaim), and b) not doing so would cause a significant monetary (but not merely sentimental) loss.